CONTENTS

Pg. Nos.

WALKING THE GANDHIAN PATH: CHALLENGES AND 1-11

PROSPECTS IN MODERN GOVERNANCE AND ADMINISTRATION
Ashu Pasricha & Sumit

CLIMATE CHANGE: MODERN CONCERN AND 12-20

GANDHIAN SOLUTION
Seema Malhotra & Kiran Bala
EVALUATING THE VIABILITY OF MAHATMA GANDHI’S 21-27
TRUSTEESHIP CONCEPT THROUGH GAME THEORY ANALYSIS
Sunil Kumar & Pinki
JUDICIAL GLASS CEILING: WOMEN’S 28-33
REPRESENTATION IN INDIAN HIGHER JUDICIARY
Seema Thakur
HARNESSING EMERGING TECHNOLOGIES FOR SUSTAINABLE 34-40
PEACE AND GOOD GOVERNANCE: INDIA’S PATH TO
PROGRESS AT 75
Parishrut Jassal

GANDHIJI’S THOUGHT ABOUT SOCIAL CHANGE 41-50

Ghanshyam Dev & Ravinder Chauhan

WOMEN HEALTH IN INDIA: ISSUES AND SCHEMES 51-55

Ranjit Kaur & Kusum Solanky
TRACING GANDHI’S PRINCIPLES IN THE 21st CENTURY 56-60
Suyasha Singh Isser

KHADI INDIA PERSEVERING TO PRESERVE INDIA’S 61-66

CULTURAL HERITAGE
Arushi Puri & Prabhdip Brar

SIX DECADES OF INDUSTRIALISM AMONG BRICS COUNTRIES 67-75

AND ITS IMPACT ON ENVIRONMENT: TOWARDS A GANDHIAN
VISION OF SUSTAINABILITY
Pratishtha & Simran Kaur

SEVEN DECADES OF INDEPENDENCE: SOCIO- 76-80

ECONOMIC DIMENSIONS
Supreet Kaur & Pratima Malik

SEVEN DECADES OF INDEPENDENCE: A GANDHIAN 81-89

PERSPECTIVE ON INDIA'S POLITICAL DIMENSION
AND ITS CRITICAL ANALYSIS IN RELATION TO THE
CURRENT POLITICAL SCENARIO
Rohit Bhota
THE 75 YEARS OF INDIAN HEALTHCARE DELIVERY 90-99
SYSTEM (1946 TO 2021): HOW MUCH FINANCIAL
PROTECTION DOES IT PROVIDE?
Vijayetta Sharma

UNDERSTANDING PROGRESS AND PROSPERITY IN 100-102

THE AGE OF SOCIAL MEDIA
Vipul Batra

UNDERSTANDING PROGRESS AND PROSPERITY: THE 103-105

TRANSFORMATIVE ROLE OF WORKING WOMEN
Meenu Sharma

GANDHI AND SARVODAYA 106-107

Krishan Kumar

THE INDIAN FREEDOM STRUGGLE AND FUTURE OF 108-116

INDIA: AN OVER VIEW
Neeraj

GANDHI’S IDEA OF SOCIAL JUSTICE AND 117-125

CONTITUITIONAL PROVISIONS: AN OVERVIEW
Parveen Kumar
GANDHI’S VISION OF DEMOCRACY 126-132
Ghanshyam Dev
DEVELOPMENTAL PARADOXES: SOCIOECONOMIC 133-145
CHALLENGES AND TRIUMPHS IN SEVEN DECADES
OF INDEPENDENCE
Sumit & Pritika Sharma

WHITHER SATYAGRAHA?---A CONTEMPORARY 146-150

PERSPECTIVE
Aparna
LIST OF CONTRIBUTORS 151
 WALKING THE GANDHIAN PATH: CHALLENGES AND PROSPECTS IN
MODERN GOVERNANCE AND ADMINISTRATION

Ashu Pasricha & Sumit

Abstract:
One of the most significant figures in history, Mahatma Gandhi, envisioned a novel method of
administration and governance that placed a strong emphasis on values like nonviolence, self-
reliance, and decentralised development. In the framework of contemporary governance and
administrative practises, this research study explores the Gandhian vision's contemporary
applicability. It emphasises the importance of Gandhi's core ideas of nonviolence (ahimsa) and
decentralised decision-making, establishing the framework for a thorough examination of their
relevance in the modern era. This research paper lists the several difficulties that contemporary
government and administration confront in upholding Gandhian ideals. Gandhian ideas have
challenges in their execution due to the complexity of a globalised world, quick technological
development, and widening socioeconomic gaps. The paper also discusses potential objections to
these concepts, raising concerns about their applicability in today's multicultural and linked
communities. It outlines the potential benefits of applying Gandhian ideas to modern governance. It
describes successful examples of Gandhian methods being used in particular circumstances and
emphasises how they might promote equitable and sustainable development. It also looks at the
possibility of incorporating Gandhian principles into current political systems in order to address
urgent problems like social justice and environmental sustainability.
Keywords: Gandhian Path, Modern Governance, Administration, Challenges, Prospects

Introduction
Mahatma Gandhi, born in Porbandar, India, on October 2, 1869, was a well-known
political and spiritual figure who was instrumental in the country's fight for freedom from
British colonialism. He is acknowledged as the father of nation in India and is still a global
symbol of social justice, nonviolence, and peace.
Gandhi's commitment to truth (Satya) along with nonviolence (ahimsa) informed his
ideas about government and administration. He strongly believed in the ability of empathy
and affection to bring about good change in society. The notion that the means by which a
goal is attained are just as crucial as the objective itself was at the core of his thought. He
advocated peaceful civil disobedience as a result as a powerful strategy to combat injustice
and oppression.
Gandhi's ideas on governance placed a strong emphasis on local self-government and
decentralisation. In his ideal society, people would actively engage in making decisions and
be able to fend for their fundamental requirements on their own. In order to tackle poverty
and unemployment, he argued for empowering local communities and fostering village-based
industries. Gandhi's idea of governance also included social and economic aspects in addition
to political governance. He relentlessly fought for the rights of women and for education
while also fighting to remove social ills like caste and untouchability.
Statement of the Research Problem:
The difficulties and opportunities of following Gandhi's example in contemporary
government and administration are the research issue that is being addressed in this study.
The main objective is to evaluate how well Mahatma Gandhi's values—such as nonviolence,
self- reliance, and decentralised decision-making—apply to modern governance practises.
Significance in the Context of Contemporary Governance:
The worldwide community faces numerous, interrelated problems in the twenty-first
century, such as political unrest, socioeconomic inequality, environmental deterioration, and
world crises. Mahatma Gandhi's philosophy of governance, which places a strong focus on
moral leadership, inclusion, and sustainable development, takes on new significance in this
situation. Firstly, as modern communities struggle with rising disputes and tensions, the
concept of nonviolence (ahimsa) becomes more pertinent. Gandhian nonviolence offers an
alternative to traditional methods for resolving conflicts and attaining social justice by
encouraging communication, empathy, and cooperation. Secondly, the idea of independence
becomes essential in the effort to achieve social and economic growth. Gandhi's emphasis on
decentralised decision-making and village-based industry can provide long-term answers to
problems like poverty, unemployment, and over-reliance on centralised systems. Thirdly,
Gandhi promoted participatory government, which has the potential to boost public
participation and accountability in decision-making. The perspectives and needs of diverse
communities must be taken into account in an era of fast technology innovation and
globalisation for effective governance.
This study helps us understand alternative governance models better by studying the
difficulties in implementing Gandhian ideas and looking at successful examples of their use.
It provides insightful information for decision-makers, thought leaders, and academics
looking for novel and compassionate solutions to today's pressing governance issues.
Furthermore, the ramifications of this research go beyond the setting of India. Geopolitical
conflicts, socioeconomic injustice, and other urgent global concerns can be resolved by
implementing Gandhi's ideals on both national and international levels.
This research intends to illuminate how Gandhi's vision continues to be relevant today,
encouraging discussion and motivating initiatives to incorporate Gandhian principles into
modern governance for a more just, empathetic, and sustainable society.
Objectives of the Research:
1. To evaluate critically Mahatma Gandhi's ideas on leadership and management, with an
emphasis on important values like nonviolence, independence, and decentralised
decision-making.
2. To recognise and analyse the difficulties in incorporating Gandhian principles into
modern administrative and governance practises.
3. To evaluate the chances and possible advantages of applying Gandhian principles to
contemporary government, taking into account their effects on social cohesiveness,
sustainable growth, and citizen empowerment.
4. To examine examples of Gandhian approaches that have been successfully
incorporated into governance systems, highlighting the successful outcomes and
lessons learnt from these cases.
5. To discuss and assess any objections to the applicability and importance of Gandhi's
principles in varied and complex civilizations.
To evaluate critically Mahatma Gandhi's political philosophy an extensive corpus of
research and analysis on Gandhi's governance ideas has been conducted across a variety of
areas of study, including the fields of political science, philosophy, history, and social studies,
according to a review of the literature and scholarly publications on the subject. An in-depth
examination of Mahatma Gandhi's distinctive approach to leadership and management has
revealed its continuing relevance and potential for use in modern settings. Following are
some significant themes and revelations from the literature:
1. Gandhi's theory of nonviolence (ahimsa) and its tangible deployment as a powerful
political tool during India's war for independence have been the subject of several
 studies. Researchers have looked at the ways in which civil disobedience
(nonviolence) and satyagraha (truth-force) encouraged various nonviolent movements
around the world, including the American Civil Rights Movement and South African
anti-apartheid campaigns.
2. Decentralisation and Swaraj: Gandhi's support for decentralised administration and
his idea of "Swaraj" (self-rule) at the local level have been examined in the context of
strengthening local communities and promoting inclusive decision-making. The
research emphasises this strategy's potential to promote greater responsiveness and
accountability in government.
3. Social Justice and Inclusivity: Study examines Gandhi's initiatives to combat social
injustices including untouchability and caste prejudice. His ideas on justice, equality,
and women's rights have been examined by academics, who emphasise the value of
inclusive governance in preserving each person's dignity.
4. Sustainable Growth and Self-Reliance: The literature discusses Gandhi's emphasis
on promoting rural-based economies and sustainable development through self-
reliance. Studies show how Gandhi's ideas are still relevant in today's debates over
environmental protection and sustainable development.
5. Critiques and Debates: Gandhi's views have also been subject to critical analysis in
the literature, which includes discussions about the efficacy and applicability of
nonviolence in all contexts. The difficulties of applying Gandhian ideas in
multifaceted and varied civilizations have been examined by academics, who have
also looked at potential drawbacks and objections.
6. Gandhi's Global Influence: Scholars have investigated Gandhi's influence outside of
India, looking at how his concepts have inspired several political and social
movements around the world. Gandhi's thought is related to current debates on
international relations, peace-making, and global ethics in the literature.
7. Gandhian Leadership: Gandhi's style of leadership and the traits that made him a
legendary leader have been the subject of studies. His commitment to moral
uprightness, truth, and simplicity are examined by academics as factors in his success
as an influential leader.
The examination of earlier research that looked at the difficulties and opportunities of
applying Gandhian concepts to contemporary government indicates a sophisticated grasp of
the challenges associated with doing so. Many facets of Gandhian leadership and
management have been studied by academics, shedding light both on the possible advantages
and any potential practical difficulties. These studies' main conclusions include some of the
following:
1. Relevance of nonviolence: Previous studies have emphasised the ongoing value
of Gandhi's nonviolent approach to resolving disputes and promoting societal
cohesiveness. However, they also accept that its success could differ based on the
circumstances of the conflict and the desire of the parties to engage in peaceful
means. Scholars recognised its promise in contemporary governance, notably in
conflict resolution.
 2. Challenges in Decentralization: Although appealing in theory, the idea of
decentralised decision-making and administration at the local level has difficulties
in practise. Decentralised governance models are difficult to execute because of
problems such localised capability and resource limitations as well as possible
conflicts between centralised and decentralised institutions, according to academic
research.
3. Economic Reality and Globalisation: Studies highlight the conflicts between
Gandhi's support for independence and reality of a more globally interconnected
society. In some situations, the reliance on trade across borders and economic
interdependence makes it difficult to achieve total self-sufficiency, which has
sparked discussions on how to strike a balance between local empowerment and
global engagement.
4. Gender and Social Inclusivity: The research emphasises Gandhi's progressive
stance on gender equality, but academics also note that his ideals were an outcome
of his time and may need to be modified to successfully meet contemporary
gender concerns. Implementing Gandhian ideals still presents difficulties in
ensuring social inclusion and strengthening marginalised communities.
5. Technological Developments: Academics have looked at how quickly
developing technology presents opportunities and difficulties for Gandhian
governance. While technology can increase openness and citizen participation, it
can also raise issues with privacy, monitoring, and the digital gap.
6. Applicability and Practicality: Several research have questioned the
applicability of Gandhian ideals in various and complicated societies. The need
for flexibility and contextual adaptation when applying his ideals to various forms
of governance systems has been emphasised.
7. Critiques and Counterarguments: Academics have critically evaluated
Gandhian governance's potential drawbacks, including the claim that nonviolence
may not always be appropriate, particularly in the face of cunning opponents or
bloody battles.
8. Gandhian Movement Experiences: Case studies of effective Gandhian
movements and projects have provided insightful information on the potential
advantages of putting Gandhian ideas into practise. These encounters have
demonstrated how upholding his values can result in beneficial social and political
changes.
Relevance and Potential impact of Gandhian Principles (Nonviolence, Self-Reliance,
and Decentralization) in Addressing Contemporary Governance Challenges
1. Nonviolence (Ahimsa): The cornerstone of Mahatma Gandhi's philosophy is the idea
of nonviolence and it has been one of his most significant contributions. Ahimsa is the
practise of abstaining from doing injury or violence, whether physically and
psychologically, to oneself or others. Gandhi held the view that nonviolence is a
dynamic force that calls for bravery, honesty, and profound compassion rather than
being a passive concept. During India's fight for independence from British control,
 he promoted peaceful civil disobedience (satyagraha) as a potent instrument and
advocated for opposition without using force. Beyond India's borders, the peaceful
concept has inspired other nonviolent movements and continues to be vital in today's
debates on resolving conflicts, equity in society, and human rights.
Mahatma Gandhi's philosophy of nonviolence, or "ahimsa," is still applicable
to today's governance issues involving resolving conflicts and peacebuilding
(Narayanan, 2017). In a variety of social and political circumstances, nonviolent
methods have been found to reduce tensions, advance communication, and facilitate
reconciliation (Chenoweth & Stephan, 2011). Nonviolence, which emphasises the
strength of love and compassion, can foster a climate that is favourable for
cooperative problem-solving and the construction of bridges between parties who are
at odds (Chenoweth & Stephan, 2011). Additionally, nonviolent movements have
proven their revolutionary power in fighting for social justice and human rights, as
illustrated by the Civil Rights Campaign in the U.S. and the Revolution of the
People's Power in the Philippines (Ackerman & DuVall, 2000). Therefore, In order to
address current governance issues including civil unrest, political polarisation, and
human rights violations, nonviolence is still a useful tactic (Harris & Reiter, 2020).
2. Self-Reliance (Swaraj): Gandhi's "Swaraj" or self-rule philosophy emphasises the
significance of people and communities taking charge of their own growth and
administration. Swaraj includes social, economic, and moral self-reliance in addition
to political freedom. Gandhi supported decentralised decision-making and the control
of local communities. He encouraged the growth of cottage businesses and local
economies to promote self-sufficiency at the grassroots and lessen reliance on
centralised systems. The idea of independence is in line with current debates about
community empowerment, local government, and sustainable development.
According to Chakrabarti (2010), the concept of self-reliance, or "Swaraj," has
enormous potential for tackling current governance issues pertaining to sustainable
growth and community empowerment. Swaraj can lessen reliance on outside sources
and promote equitable economic growth by fostering regional industries, self-reliance,
and autonomy (Narayanan, 2017). Gandhian self-reliance-inspired community-based
programmes, like the Kudumbashree programme in Kerala, India, have demonstrated
success in eradicating poverty and empowering women (Nair & Balakrishnan, 2015).
By promoting the management of local resources and reducing ecological footprints,
Swaraj also supports the objectives of environmental sustainability (Shiva, 2016). By
embracing self-reliance, modern government can become more resilient to changes in
the world economy and advance inclusive and environmentally responsible growth
(Dreze & Sen, 2013).
3. Decentralization and Participatory Governance: In a decentralised system of
government, where authority is spread locally so that people can make judgements
that directly affect their lives, Gandhian philosophy is in favour. Gandhi thought that
decentralisation promotes a sense of responsibility and ownership, resulting in more
effective and inclusive governance. This model enables citizens to actively participate
in the creation of policies and programmes since decisions are reached through the
development of consensus and community involvement. The decentralisation
principle is consistent with modern ideas of democratic participation and the value of
 inclusive decision-making procedures that take the interests and ambitions of various
populations into account.
Gandhi's advocacy of the decentralisation and participatory government principles
will help with today's issues with accountability, responsiveness, and citizen participation
(Mathur, 2019). Decentralisation encourages localised decision-making, enabling people to
take an active part in political processes (Bardhan, 2002). This strategy guarantees that
policies reflect the many needs and aspirations of residents and is consistent with the ideas of
participatory democracy (Agrawal, 2001). Public trust has increased, corruption has
decreased, and service delivery has improved thanks to decentralised governance systems like
participatory budgeting programmes in Brazil and India (Cabannes, 2004). Decentralised and
participative governance can improve government legitimacy, promote social cohesion, and
close the communication gap between the public and decision-makers (Narayan & Pritchett,
1999). It makes resource allocation more effective and helps local communities deal with
their particular problems.
Identification and Analysis of Obstacles Faced in Adopting Gandhian Principles in
Modern Governance and Administration
While Gandhi's nonviolence, independence, and decentralisation show great promise
for tackling today's government issues, their adoption faces a number of problems. These
challenges are a result of the complexity of contemporary governmental structures and
society dynamics. Understanding the practical difficulties in putting Gandhian ideals into
practise requires the identification and examination of these barriers.
1. Practicality in Complex Societies: One of the primary difficulties is applying
Gandhian ideals to diverse and variegated cultures (Kumar, 2016). Gandhi's beliefs
had a significant role in the struggle for India's freedom, however using nonviolence
in challenging geopolitical conflicts or while facing ruthless adversaries can be
challenging (Harris & Reiter, 2020). Total self-reliance would not be attainable for
every region in the globalised world of today with its intricate economic
interdependencies (Gangopadhyay, 2011). Gandhi's beliefs may be adapted to various
social and cultural contexts is still up for discussion (Chatterjee, 2014).
2. Resistance to Change: In modern governance systems, established power structures
usually reject reform (Sen, 2017). Gandhi's principles might not align with modern
political and economic objectives, which could lead to antagonism based on selfish
interests (Baviskar, 2018). Due to sociopolitical and administrative inertia,
decentralised decision-making and democratic governance may be challenging to
implement (Mathur, 2019). Gandhian principles must be upheld in the face of
criticism, which calls for both persistent political will and widespread public support
(Sen, 2017).
3. Globalization and Interconnectedness: The increasing interconnectedness of the
world threatens independence and decentralised government (Rai, 2016). International
trade and economic reliance may limit the growth of completely self-sustaining local
economies (Dreze & Sen, 2013). Global dynamics, such as international conflicts or
environmental problems, which may require intervention beyond the local level, may
also have an impact on the long-term sustainability of total decentralisation
(Mukherjee, 2017).
 4. Technological Advancements: Gandhi's principles are brought to light by worries
about how swiftly technology is developing (Shiva, 2016). Although technology can
enhance communication and political engagement, it also brings up issues with
privacy, data security, and influence (Chakrabarti, 2010). The digital gap may push
some segments of society to the margins, preventing them from actively engaging in
autonomous decision-making (Narayanan, 2017).
5. Institutional Capacity and Resources: For decentralised administration to be
implemented, local institutional capability must be built (Baviskar, 2018). Inadequate
administrative capacity and resources may limit the effectiveness of decentralised
decision-making and service delivery (Rao, 2014). Effective local institutions must be
built for their implementation to be successful.
6. Social Inequalities and Inclusivity: Chakrabarti (2010) asserts that Gandhian
principles strongly emphasise equality and inclusivity. However, long-term initiatives
outside the jurisdiction of political structures are required to address established social
inequalities including caste discrimination and gender bias. Among the numerous
challenges to be overcome is ensuring equal participation in decision-making.
7. Changing Political Landscape: Nair and Balakrishnan (2015) contend that the
political climate of today may place a premium on immediate goals above extended,
sustainable growth. Gandhi's values may be compromised by political pragmatism,
which can also lead to contradictory policy (Chatterjee, 2014).
Successful Instances where Gandhian Approaches have been Implemented in
Governance Practices
Gandhian concepts have inspired and impacted many groups and leaders around the
world, but they have also come under fire for being impractical and having no universal
applicability in many countries. Here are a few of the main objections:
1. Nonviolence in the Face of Extreme Oppression: Gandhian ideals, notably
nonviolence, are sometimes criticised for being impractical in the face of severe
tyranny and atrocities (Chenoweth & Stephan, 2011). Critics contend that when
dealing with brutal regimes or aggressive opponents, embracing nonviolence may be
seen as meek and insufficient. Opponents may not react to nonviolent efforts in
circumstances of extreme oppression and repression, which results in ongoing
servitude.
2. Complexity of Modern Conflicts: Critics assert that because of this evolution,
conflicts now are more intricate and nuanced than they formerly were (Harris &
Reiter, 2020). Gandhian ideals, which were intended to confront racial and colonial
injustices, could not be sufficient to resolve current geopolitical, cultural and religious
disputes. It may not be possible to settle all disputes using nonviolent ways when
there are numerous parties involved, each with different interests and ideas.
3. Practicality in Achieving Self-Reliance: Although there are benefits to the idea of
self-reliance (Swaraj), detractors argue that it is difficult to achieve total self-
sufficiency in the modern, globalised world (Gangopadhyay, 2011). Many countries
and communities find it challenging to attain being self-sufficient while preserving
 their development objectives due to economic interdependence and global supply
networks.
4. Feasibility of Decentralization: The viability of decentralisation, a fundamental
Gandhian principle, is questioned in big and varied cultures (Baviskar, 2018).
Decentralisation, according to its detractors, may result in resource disintegration
inefficiency, and unequal distribution. It may become difficult to maintain
coordination and guarantee uniformity in governance procedures across regions.
5. Cultural and Contextual Variation: When applying Gandhian ideas, critics
emphasise the significance of taking cultural and contextual diversity into account
(Chatterjee, 2014). What was beneficial during the Indian independence movement
may not always be applicable or effective in other cultural, political, or historical
situations. Gandhian ideas might have unforeseen repercussions if they are
universalized without taking into account local circumstances.
6. Inclusivity and Gender Dynamics: According to some detractors, Gandhian
movements traditionally marginalised a number of categories, including women and
communities that were already marginalised (Kumar, 2016). Gandhi's principles of
independence and tolerance were frequently inclusive of other viewpoints and views.
There are worries that Gandhi's views on roles of gender and class relations may not
be in line with modern ideas of social justice and equality.
7. Globalization and Technological Challenges: The influence of globalisation and
technical improvements on Gandhian principles has drawn criticism (Shiva, 2016).
Self-sufficiency and decentralised governance are hampered by the speed of
technological development and the interdependence of the world's economies.
Technology advancements have also changed communication and information
sharing, which has changed the nature of nonviolent movements.
While Gandhian principles have faced criticism and scepticism regarding their
practicality in diverse societies, thoughtful responses can shed light on their enduring
relevance and potential efficacy in contemporary governance:
1. Counterargument: Nonviolence may not be effective in confronting extreme
oppression and violence.
Response: Even if there are situations where nonviolence may be difficult, history
has demonstrated that nonviolent resistance may be incredibly effective in bringing
about social and political shifts. In the face of extreme oppression, nonviolent
movements like the American Civil Rights Movement and the People's Power
Movement in the Philippines made enormous gains. Nonviolence is a powerful
strategy for combating injustice and fostering long-lasting change because it
frequently obtains moral superiority, elicits widespread sympathy, and reduces
escalations of violence (Chenoweth & Stephan, 2011).
2. Counterargument: Achieving complete self-reliance (Swaraj) in a globalized
world is impractical.
Response: Absolute self-sufficiency may be difficult, but fostering local resource
management and adopting Gandhian self-sufficiency ideals can still be advantageous.
Communities can become more resilient and rely less on outside resources by being
 more self-sufficient in areas like farming, energy from renewable sources, and
environmental sustainability. Countries can better handle the complexity of the
modern world by striking a balance between national autonomy and international
cooperation (Gangopadhyay, 2011).
3. Counterargument: Decentralization may lead to fragmentation and inefficiency.
Response: Decentralised governance implementation involves meticulous preparation
and coordination, but it can result in greater public involvement, better service
delivery, and quicker decision-making. Decentralised governance models that have
been successful, like the Kudumbashree project in Kerala, India, show how
community-driven strategies can promote social cohesiveness and equitable
outcomes. Potential inefficiencies can be reduced with the right institutional backing
and capacity building (Nair & Balakrishnan, 2015).
4. Counterargument: Gandhian principles may not be universally applicable in
diverse contexts.
Response: While Gandhian ideals may not always be directly applied in all situations,
the fundamental qualities of honesty, nonviolence, and independence can act as a
foundation for moral leadership and societal change. Gandhian principles can be
modified to local conditions while maintaining their core (Chatterjee, 2014). This
enables sensitive to context approaches that can solve current difficulties.
5. Counterargument: Gandhian movements historically marginalized certain
groups and lacked inclusivity.
Response: It is crucial to recognise historical constraints and the possibility that
earlier movements may not have fully represented inclusivity. However, modern
interpretations of Gandhian ideals place a strong emphasis on the value of woman
empowerment, social justice, and equality. Modern Gandhian ideas may aim for
inclusivity and make sure that various views are heard and appreciated in government
by taking lessons from past mistakes (Kumar, 2016)
6. Counterargument: Technological advancements may challenge the relevance of
Gandhian principles.
Response: Technology improvements do definitely bring with them new difficulties, but they
also present opportunity to improve nonviolent communication and democratic participation.
Digital tools can help nonviolent movements organise more easily, encourage
communication, and strengthen relationships around the world. In order to meet current
governance difficulties, Gandhian ideas and technology can be integrated effectively (Shiva,
2016).
Key Findings and Insights from the Research:
1. Relevance of Gandhian Principles: The study supported the Gandhian ideals of
nonviolence, self-reliance, and decentralised administration as still being applicable to
solving modern governance problems. Gandhian principles place a strong emphasis
on inclusiveness, ethical leadership, and sustainable development and provide useful
guidance for creating effective governance frameworks
2. Success Stories: The study showed instances where Gandhian principles were
successfully incorporated into governance practises. The Civil Rights Campaign in
 the United States, Gramme Swaraj in the state of Rajasthan, and Kudumbashree in
Kerala have all shown how Gandhian ideas may be used to empower local
communities, promote social change, and advance peace and justice.
3. Challenges: The study also noted difficulties in implementing Gandhian ideas in
contemporary governance. Critics raised questions about the viability of
decentralisation in various countries, the viability of achieving absolute self-reliance
in a globalised world, and the practical implications of resistance in the face of severe
persecution. Gandhian principles should take cultural diversity and historical settings
into account, it was acknowledged.
4. Prospects: Despite obstacles, the study showed opportunities to incorporate Gandhian
ideals into current political systems. Potential avenues for integrating Gandhian
principles into modern governance include community-based development
programmes, nonviolent resolution of conflicts training, empowering women in
making decisions, and supporting sustainable practises.
Summary of Challenges and Prospects of Following the Gandhian Path in Modern
Governance:
Adopting Gandhi's philosophy into contemporary administration presents difficulties
in dealing with harsh oppression, addressing complex and different civilizations, and
reaching total self-reliance. Concerns concerning decentralization's viability and the past
restrictions on inclusivity should also be addressed. However, opportunities for incorporating
Gandhian ideas are present when communities are empowered, gender equality is promoted,
and sustainable practises are adopted.
Implications of the Study and Suggestions for Future Research:
The research has several implications for policymakers, scholars, and practitioners in
governance and administration:
1. Policy Recommendations: The study's conclusions can help policymakers create
governance systems that emphasise inclusiveness, sustainability, and moral
leadership. Participatory decision-making techniques and training in nonviolent
conflict resolution can improve governance efficiency and citizen involvement.
2. Promoting Social Justice: Governments may rectify past injustices and encourage
inclusive growth by highlighting Gandhian ideas of equality and female
empowerment. To promote more egalitarian governance, women's active engagement
in decision-making might be promoted.
3. Sustainable Development: Long-term resilience and sustainability can be increased
by incorporating Gandhian ideas into legislation supporting resource management,
sustainable practises, and environmental preservation.
The study's findings emphasise the Gandhian ideals' continued applicability to
contemporary governance while acknowledging the difficulties and opportunities associated
with putting them into practise. Governments may get closer to embracing moral, inclusive,
and sustainable governing practises and help create a more just and compassionate society by
tackling these issues and seizing the possibilities that present themselves.
References:
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role of nonviolence in the struggle for a new society (pp. 17-28). Lexington Books.

 Chakrabarti, S. (2010). The economics of Mahatma Gandhi. Economic and Political Weekly, 45(51),
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 CLIMATE CHANGE: MODERN CONCERN AND GANDHIAN SOLUTION

Seema Malhotra & Kiran Bala

Abstract
This research paper investigates the issue of climate change as a modern concern and explores
potential solutions inspired by Mahatma Gandhi's principles. Climate change has emerged as one of
the greatest challenges facing humanity today, with its detrimental effects on the environment and
society becoming increasingly evident. In this paper, we analyze Gandhi's philosophy and examine its
applicability in addressing the complex and multifaceted issue of climate change. Gandhi's emphasis
on simplicity, self-sufficiency, and harmony with nature can offer valuable insights towards mitigating
and adapting to the impacts of climate change. By examining Gandhian concepts such as Swadeshi
(local self-reliance), Ahimsa (non-violence), and Satyagraha (truth-force), we explore their potential
role in promoting sustainable practices and fostering an environmentally-responsible society.
Furthermore, this research delves into the contemporary relevance of Gandhi's principles amidst the
urgent need for climate action. By considering the Gandhian solution to climate change, we aim to
contribute to the discourse on achieving a sustainable and resilient future for generations to come.
Keywords: climate change, non-violence, simplicity, ecological harmony, community
engagement, sustainable solutions, climate activism.

Introduction
Climate change is a pressing global issue that has gained significant attention in
recent times. Temperature fluctuations, rainfall patterns, wind patterns, and other aspects of
Earth's climate system are considered part of long-term climate change. Human activities
such as fossil fuel burning, deforestation, and industrial processes generate large quantities of
greenhouse gases, which are many times more damaging to the environment than natural
factors. By trapping heat, these gases contribute to the greenhouse effect, causing global
temperatures to rise.
The term ―climate change‖ refers to long-term changes in weather patterns, such as
changes in temperature, precipitation patterns, wind patterns, and sea levels. It is primarily
caused by human activities, particularly the burning of fossil fuels, deforestation, and
industrial processes, which release greenhouse gases (GHGs) into the atmosphere.(EPA
2021) As greenhouse gases accumulate, such as carbon dioxide (CO2), methane (CH4), and
nitrous oxide (N2O), heat is trapped in the earth's atmosphere, causing the greenhouse effect
to occur. The average global temperature has risen steadily as a result, impacting the
environment, social systems, and economies across the globe. One of the most significant
global impacts of climate change is the melting of polar ice caps and glaciers. As a result sea
levels are rising, which poses a threat to areas with low-lying coastlines or islands. Increased
coastal erosion, flooding, and saltwater intrusion into freshwater sources are common
consequences, causing the migration of many communities and the loss of habitat for a
variety of plant and animal species.(Stern 2006) Global climate change also affects weather
patterns, increasing the frequency and intensity of extreme weather events. These include
heatwaves, droughts, wildfires, hurricanes, and intense rainfall events. There can be
significant damage to infrastructure, loss of agricultural productivity, and disruption of
ecosystems as a result of such events, causing direct and indirect economic losses.
Moreover, climate change impacts natural ecosystems and biodiversity.
Environmental change disrupts the delicate balance of ecosystems, changing species
distributions and ecosystem productivity, and potentially causing extinctions. In addition to
changing temperatures and precipitation patterns, these changes affect agriculture, which
threatens global food security. Climate change creates health risks as extreme heat events
become more frequent.(Brien & Leichenko 2006) Heat-related illnesses, such as heat strokes,
are expected to rise. Changing weather patterns also affect the spread of vector-borne
diseases, such as malaria, dengue fever, and Lyme disease. Increased air pollution due to
higher temperatures and wildfires exacerbates respiratory diseases, leading to additional
health challenges. Impacts of climate change are not restricted to specific regions but affect
everyone on the planet. Developing nations, particularly those with limited resources and
infrastructure, are especially vulnerable to these impacts. In spite of that, no country is
exempt from climate change, which affects global systems such as agriculture, water
resources, and public health.(Dasgupta 2013)
With a growing awareness of the need for urgent action, the international community
has been engaging in various initiatives to mitigate and adapt to the changing climate. The
United Nations Framework Convention on Climate Change (UNFCCC) and the Paris
Agreement are key agreements that aim to limit global temperature rise by reducing GHG
emissions and strengthening resilience to the impacts of climate change. The transition to
renewable energy, increasing energy efficiency, and implementing sustainable land use
practices are crucial to mitigating climate change. The adaptation of infrastructure to the
changing climate also involves improving disaster preparedness and response, and
incorporating climate considerations into economic planning and policy. Addressing climate
change is a global priority, requiring collective action and cooperation among countries,
organizations, communities, and individuals to protect the planet and its inhabitants from the
wide-ranging impacts of climate change.
Climate change affects a wide range of human activities and all aspects of life on
earth. They include rising sea levels, melting glaciers and polar ice caps, extreme weather
events, diminishing biodiversity, disrupted ecosystems, and altered agricultural patterns. The
results of these changes pose serious threats to human health, food security, water resources,
and the overall stability of ecosystems. Considering the urgency and magnitude of the climate
change problem, scientists, policymakers, and the general public have been searching for
solutions to mitigate and adapt.
One approach to addressing climate change that aligns with principles championed by
Mahatma Gandhi is promoting sustainable practices and conscious consumption. A key
principle of Gandhi's was the importance of simplicity, self-sufficiency, and harmony with
nature. (Sagar 2019) The adoption of these principles can encourage individuals and
communities to adopt environmentally conscious lifestyles. This can involve reducing energy
consumption, adopting renewable energy sources, minimizing waste, practicing sustainable
agriculture, and promoting the use of local and organic products. Gandhian solutions
highlight the importance of community engagement and collective action. Global cooperation
is necessary to address climate change, and Gandhi's philosophy emphasizes the power of
individuals coming together. A grassroots movement, awareness-raising, and advocacy
efforts can influence governments and businesses to prioritize climate action and implement
sustainable policies. Gandhi's teachings also emphasize the need for peaceful protest and
nonviolent resistance, which can be applied to campaigns and movements aimed at
addressing climate change.(Guha 2018)
The Urgency of Climate Change
The threat of climate change has emerged as one of the greatest challenges of our
time, requiring direct and concerted action from governments, businesses, communities, and
individuals. It refers to long-term shifts in weather patterns and global temperatures,
primarily caused by human activities such as burning fossil fuels, deforestation, and industrial
processes. It is imperative that climate change be addressed due to the severe consequences it
has on the environment and human society. First and foremost, it is clear that climate change
presents a significant threat to the ecosystems and biodiversity of the planet. A rise in
temperatures has led to melting of glaciers and polar ice caps, resulting in sea levels rising.
Millions of people around the world suffer adverse effects from these sea level rises that
threaten coastal habitats, increase the frequency and intensity of storms, and negatively affect
the lives and livelihoods of coastal communities. In addition to disrupting ecosystems and
threatening the survival of many plant and animal species, climate change is threatening
biodiversity and ecological stability. The destruction of deforestation, coral reefs, and
alteration of natural habitats further exacerbate these risks. (IPCC 2014) Climate change has
severe implications for human health and well-being. Increasing temperatures contribute to
heat-related illnesses, particularly in vulnerable populations such as the elderly, children, and
people with pre-existing health conditions. It also facilitates the spread of infectious diseases
like dengue fever, malaria, and Zika virus, as rising temperatures expand the range of
disease-carrying vectors. Climate change impacts food security, with altered precipitation
patterns and extreme weather events jeopardizing agricultural production and increasing the
risk of famines and malnutrition. The resultant socio-economic consequences
disproportionately affect marginalized communities and exacerbate global inequalities.
(Pielke 2018)
As well as its impacts on the environment and health, climate change also affects the
economy. Community and government costs are high due to destruction caused by extreme
weather events, such as hurricanes, floods, and droughts. There are a number of costs
associated with the recovery and rebuilding of damaged infrastructure, loss of productivity,
and rebuilding costs. Furthermore, climate change affects industries such as agriculture,
fisheries, tourism, and energy, causing disruptions to supply chains, reduced productivity, and
increased volatility in markets. Failing to mitigate climate change will lead to further
economic instability and hinder sustainable development efforts across the globe
Another urgent concern related to climate change is the displacement of populations.
Rising sea levels and more frequent extreme weather events make certain areas
uninhabitable, forcing communities to migrate to safer regions. This displacement not only
strains resources and infrastructure in host communities but also creates social and political
tensions. Additionally, climate change-induced migration can lead to conflicts over scarce
resources, exacerbate social inequalities, and increase the risk of social instability and human
rights abuses. In recognition of the urgency of climate change, the international community
has undertaken coordinated efforts to address it. The Paris Agreement, adopted in 2015 by
nearly all nations, represents a landmark commitment to combat climate change. It aims to
hold the increase in global average temperature to well below 2 degrees Celsius above pre-
industrial levels, and to pursue efforts to limit the temperature increase to 1.5 degrees Celsius.
While these commitments have been made, progress towards achieving the Paris Agreement's
goals has been slow, and many countries fail to meet their emissions reduction targets. This
highlights the need for urgent action and stronger international cooperation to enhance
mitigation and adaptation efforts.
Climate change can be effectively tackled by transitioning to renewable and
sustainable energy sources. The goal is to reduce reliance on fossil fuels such as coal and oil
and invest in renewable energy sources such as solar, wind, and hydroelectricity. There is a
need for a shift toward electric cars and improved public transportation systems in the
transportation sector, which contributes a significant portion of greenhouse gas emissions.
(IPCC2014) Additionally, energy efficiency measures in industries, buildings, and
households can contribute significantly to emission reductions. The mitigation efforts must be
complemented by powerful adaptation strategies to mitigate climate change impacts. This
includes measures such as developing climate-resilient infrastructure, implementing
sustainable land management practices, and enhancing disaster preparedness and response
systems. A changing climate requires investments in research and development of new
technologies, a commitment to sustainable agriculture and forestry practices, and the
empowerment of communities.(UNFCCC 2019)
Individual actions also play a critical role in addressing climate change. It is possible
to make a significant impact on the environment by adopting sustainable lifestyle choices
such as reducing energy consumption, minimizing waste, and adopting eco-friendly practices.
The promotion of climate-conscious citizenship through education and awareness campaigns
can encourage behavioural changes and make us feel more responsible for our planet.
Considering its profound consequences, ranging from environmental degradation and health
risks to economic instability and social disruptions, immediate action is necessary.
Governments, businesses, communities, and individuals must recognize their shared
responsibility to mitigate greenhouse gas emissions, adapt to changing conditions, and work
towards a sustainable and resilient future. It is imperative that collaboration, innovation, and
sustained commitment be made in order to address the pressing challenge of climate change
and ensure a better future for future generations. (O‘Brien & Leichenko 2006)
Modern Responses to Climate Change
Modern responses to climate change encompass a wide range of actions and strategies
implemented by various stakeholders at local, national, and global levels. Some of the key
modern responses to climate change include:
 Renewable Energy Transition: In recent years, many countries have committed
significant resources to switching to renewable energy sources such as solar, wind,
and hydroelectricity. This transition involves increased investment in renewable
technologies, promoting energy efficiency, and implementing policies to facilitate the
integration of renewable energy into the grid. (IRENA)
 Carbon Pricing: The principal goal of carbon pricing mechanisms is to put a price on
greenhouse gas emissions, such as via carbon taxes or cap-and-trade systems. The
introduction of such mechanisms provides an economic incentive for industries to
invest in cleaner technologies and reduce emissions.
 Sustainable Transportation: By promoting electric vehicles, public transportation,
cycling, and walking, we can reduce greenhouse gas emissions from the transportation
sector. A number of governments and cities implement policies to encourage the
adoption of low-carbon transportation modes and improve infrastructure to support
sustainable mobility.
 Sustainable Agriculture: Modern responses to climate change in the agricultural
sector involve promoting sustainable farming practices, such as organic farming, agro
forestry, and precision agriculture. (Catherine 2018) By implementing these practices,
agricultural systems become more resilient to climate change impacts, reduce
emissions, improve soil health, conserve water, and improve soil health.
 Climate Resilience and Adaptation: While some climate change impacts are
inevitable, efforts are being made to build resilience and adapt. (Walter 2016). This
includes initiatives like implementing nature-based solutions, developing climate-
resilient infrastructure, enhancing early warning systems, and incorporating climate
risk assessments into planning and decision-making processes.
 Circular Economy and Waste Management: The transition towards a circular
economy seeks to reduce waste generation, promote recycling and reuse, and
 minimize the extraction of new resources. Improved waste management practices,
such as recycling programs and waste-to-energy technologies, can help decrease
greenhouse gas emissions and promote sustainability. (Catherine 2018)
 Nature Conservation and Ecosystem Restoration: Protecting and restoring
ecosystems, such as forests, wetlands, and coastal areas, not only conserves
biodiversity but also contributes to climate change mitigation and adaptation.
Conserving natural carbon sinks and restoring degraded ecosystems can help
sequester carbon dioxide and enhance climate resilience.
 International Collaboration and Agreements: The Paris Agreement, signed by nearly
all countries, is an example of international collaboration on climate change. As a
result of this agreement, countries agree to reduce greenhouse gas emissions, enhance
climate finance, and support capacity-building efforts in vulnerable areas.
 Education and Awareness: As a result of this agreement, countries are committed to
reducing greenhouse gas emissions, enhancing climate finance, and assisting
vulnerable regions to build their capacities. Education campaigns, public outreach
initiatives, and media engagement play crucial roles in fostering a broader
understanding of climate change impacts and promoting individual and collective
action. (UNFCCC)
 Technological Innovations: Advancements in technology, such as renewable energy
technologies, energy storage systems, carbon capture and storage, and sustainable
agriculture practices, play a vital role in mitigating climate change. Investments in
research and development are essential to accelerating the transition to a low-carbon
economy.(IPCC 2014)
These modern responses to climate change demonstrate a multifaceted approach,
involving various sectors and actors, aimed at mitigating greenhouse gas emissions, adapting
to climate impacts, and fostering sustainable development. Gandhi's teachings offer valuable
insights and practical guidance for addressing modern environmental challenges. His
principles of self-sufficiency, simplicity, non-violence, and respect for all living beings can
serve as a framework for sustainable living and environmental stewardship.
One of the central tenets of Gandhi's philosophy is simplicity. Gandhi believed in
leading a simple life, reducing personal desires, simple life, and avoiding unnecessary
material consumption. This principle has direct implications for environmental
sustainability.(Sagar 2019) It is possible for individuals to conserve natural resources, reduce
their ecological footprint, and minimize their waste production by embracing simplicity.
Conscious consumer choices such as buying sustainable products, reducing energy
consumption, and reducing waste contribute significantly to climate change mitigation and
environmental preservation.
Self-sufficiency is another prominent aspect of Gandhi's teachings that can be applied
to environmental challenges. (Sarkar & Datta2020) Throughout his lifetime, Gandhi
encouraged individuals and communities to become self-reliant and promote local production
and consumption. Essentially, this principle aligns with the concept of sustainable
development, which emphasizes localization and resilience. It is possible for communities to
reduce their dependence on global supply chains by promoting local agriculture and
supporting small businesses. Global supply chains often contribute to climate change,
pollution and carbon emissions. Gandhi advocated for community-based models of
production and consumption, which could significantly reduce the ecological footprint and
promote a more sustainable way of living.
 Swadeshi movement in India promotes sustainable development practices at the
grassroots level, advocating for local production and consumption to reduce carbon
emissions. Furthermore, the Satyagraha campaign against deforestation in the Chipko
movement in India showcased the power of non-violent resistance in protecting the
environment.(Guha,2018).
Non-violence, or Ahimsa, is at the core of Gandhi‘s philosophy. In the context of the
environment, non-violence implies pursuing environmentally friendly actions that do not
harm or exploit other living beings. This principle emphasizes the importance of treating
nature with respect and reverence. It calls for the adoption of sustainable agricultural
practices that minimize harm to ecosystems, the protection of biodiversity, and the
conservation of natural habitats. Additionally, non-violence implies promoting peaceful
solutions to environmental conflicts and advocating for comprehensive policies and practices
that prioritize environmental well-being.
Moreover, Gandhi's teachings emphasize the fundamental interconnectedness of all
living things. According to Gandhi, humans are an inseparable part of nature, and their well-
being is deeply interconnected with the well-being of the environment. (Tharakan, 2017) As a
result, a holistic approach to environmental challenges is required, which recognizes the
impact of human actions on nature. By recognizing the interdependence between humans and
nature, it becomes imperative to address environmental concerns from a perspective that goes
beyond human-centered approaches. Protecting and preserving ecosystems, wildlife, and
ecological balance becomes essential for the overall well-being of humanity.
Gandhi's teachings are being applied to modern environmental challenges across the
globe in various initiatives and movements. For instance, the practice of sustainable
agriculture, which emphasizes organic farming, community participation, and ecological
balance, embodies Gandhi's principles of simplicity, self-sufficiency and non-violence.
Community-led conservation efforts, restoration projects, and the promotion of renewable
energy sources are other examples where Gandhi's teachings are manifested.
However, there are challenges in applying Gandhi's teachings to modern
environmental challenges. The rapid pace of industrialization, urbanization, and consumerism
poses significant obstacles to embracing simplicity and self-sufficiency. Additionally,
systemic and institutional barriers may hinder the adoption of sustainable practices and
policies. Addressing these challenges would require collective action, policy changes, and a
transformation of societal values and norms.
Gandhi's teachings offer a valuable framework for addressing modern environmental
challenges. By embracing simplicity, self-sufficiency, non-violence, and recognizing the
interconnectedness of all living beings, individuals and communities can make meaningful
contributions towards environmental sustainability. Applying Gandhi's principles requires a
shift in mindset, conscious consumer choices, and the adoption of sustainable practices at
individual, community, and societal levels. While challenges exist, the principles of Gandhi
provide guidance and inspiration to navigate the complexities of modern environmental
concerns and foster a more harmonious relationship between humans and the natural
world. The Gandhian philosophy provides a holistic framework for addressing societal and
environmental issues by emphasizing nonviolence, truth, self-reliance, simplicity, and
equality.(Sarkar & Datta 2020) It calls for individuals and communities to take responsibility,
live in harmony with nature, and work towards a more just and sustainable society. By
adopting these principles and incorporating them into policies, practices, and decision-
making processes, it is possible to address the root causes of these issues and create a more
equitable and environmentally sustainable world. By integrating these Gandhian principles
into climate change efforts, individuals, communities, and policymakers can contribute to a
more sustainable, peaceful, and equitable future for the planet.
Applying Gandhian principles to climate change can have some challenges and
criticisms. Here are a few:
1. Scale and Speed: Climate change is a global problem that requires urgent and large-
scale collective action. Some critics argue that adopting Gandhian principles, which
emphasize local action and gradual change, may not be sufficient to address the scale
and urgency of the climate crisis.(Norgaard 2011)
2. Technological advancements: Gandhi emphasized the need for simplicity and a
reduction in material consumption. However, some argue that technological
advancements and innovation are crucial for addressing climate change.(Sekhsaria
2014) They believe that we need to invest in clean energy technologies and other
technological solutions to reduce greenhouse gas emissions effectively.
3. Economic implications: Gandhian principles emphasize self-sufficiency, local
economies, and a rejection of consumerism. Critics argue that this approach may
hinder economic growth and development, which are essential for poverty alleviation
and improving living standards, especially in developing countries. (Martinez 2010)
4. Equality and justice: Gandhi's principles emphasize equality and justice for all.
However, addressing climate change requires a global effort where developed
countries, historically responsible for the majority of greenhouse gas emissions, must
take greater responsibility. Critics argue that solely relying on Gandhian principles
may not address the historical inequities and power imbalances among nations.
5. Political realities: Climate change is a deeply political issue that requires policy
changes and international cooperation. (Norgaard 2011) Critics argue that Gandhian
principles, which emphasize non-violence and civil disobedience, may not be
effective in influencing governments and corporations to take bold action on climate
change.
Despite these challenges and criticisms, Gandhian principles can still offer valuable
insights in addressing climate change. For example, his emphasis on simplicity, self-restraint,
and community engagement can inspire individuals to adopt sustainable lifestyles and
promote community resilience.(Jenkins 2019) Non-violent approaches can be effective in
mobilizing public support, raising awareness, and pressuring governments and corporations
to take climate action.(Khan 2020) It is important to adapt Gandhian principles to the current
context and explore how they can complement and inform broader strategies to tackle the
climate crisis effectively. Integrating Gandhian ideals with other strategies and approaches
provides a holistic framework that combines individual actions, policy changes, technological
advancements, and collective mobilization. By adapting and applying these principles, we
can create a more comprehensive and effective response to the challenges of climate change.
In conclusion change is a modern concern with far-reaching consequences for the
planet and humanity. To combat this issue, adopting sustainable practices and following
Gandhian principles can provide a foundation for individual and collective actions that
contribute to the mitigation and adaptation efforts necessary to create a more environmentally
balanced future. By emphasizing simplicity, self-sufficiency, and harmony with nature,
Gandhi's teachings offer valuable insights towards mitigating and adapting to the impacts of
climate change. Swadeshi, Ahimsa, and Satyagraha, among other concepts, can promote
sustainable practices, reduce carbon emissions, and create a more environmentally-
responsible society.(Mishra 2019) It is important to explore and implement these principles in
order to address the urgent issue of climate change and secure a sustainable future for
generations to come.
Climate change is a modern concern that poses significant threats to our environment
and society. The causes and impacts of climate change are well-documented, and various
approaches have been implemented at the international and national levels to mitigate its
effects. However, the integration of Gandhian principles and solutions can offer a unique
perspective and further enhance our efforts. Gandhian philosophy promotes simplicity, self-
reliance, and sustainable living, which are crucial elements in addressing climate change.
(Iyer, 2013) Reducing consumption patterns and promoting local and sustainable
communities, we can minimize our carbon footprint and contribute to a more resilient planet.
Additionally, emphasizing self-sufficiency in energy production can help reduce greenhouse
gas emissions and dependence on fossil fuels.
Although there may be challenges and criticisms associated with implementing
Gandhian solutions in a modern context, it is essential to recognize the potential benefits.
Case studies and success stories of sustainable communities demonstrate that Gandhian
principles can be effectively applied to combat climate change. To move forward, it is crucial
to integrate Gandhian principles with existing climate change efforts. Governments and
international bodies can incorporate these values into policies and regulations, incentivizing
sustainable practices and local initiatives. Additionally, individuals and communities can
adopt a more mindful and conscious approach towards consumption, making environmentally
friendly choices to reduce their carbon footprint. By combining modern approaches with
Gandhian principles, we can establish a more comprehensive and effective response to
climate change. This requires collective action, cooperation, and a commitment to a
sustainable future. As we face the challenges presented by climate change, let us remember
the wisdom of Mahatma Gandhi, who emphatically believed that the earth provides enough to
satisfy everyone's needs, by but not everyone's greed. Gandhi‘s teachings, we can pave the
way for a resilient, harmonious, and sustainable world.
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 EVALUATING THE VIABILITY OF MAHATMA GANDHI'S TRUSTEESHIP
CONCEPT THROUGH GAME THEORY ANALYSIS

Sunil Kumar & Pinki

Abstract
Mahatma Gandhi's ethical concept of Trusteeship has faced criticism due to issues with its
implementation, lack of clarity, applicability, and perceived overemphasis on the role of wealthy
individuals. This paper explores Gandhi's notion of Trusteeship and aims to present a critical
argument using a game theoretic framework. The findings of this study reveal that the successful
implementation of Gandhi's Trusteeship idea is contingent upon all trustees adhering strictly to
altruistic behaviour, regardless of the actions of other trustees. However, this requirement poses a
very stringent assumption. In cases where trustees are unaware of the behaviour of their
counterparts, cooperation for the betterment of society can only occur when each trustee begins to
give more significance to the altruistic actions of others.
Keywords: Strategic Game, Bayesian Nash equilibrium, Cooperation, Trusteeship, Altruism
Introduction
Trusteeship is a legal arrangement in which a trustee manages assets on behalf of a
beneficiary. The trustee is responsible for acting in the best interests of the beneficiaries and
may face legal consequences if they fail to comply. Gandhi's concept of Trusteeship, on the
other hand, is a social and ethical idea that differs from the conventional legal understanding
of Trusteeship. According to Gandhi, true Trusteeship can only be achieved through a
voluntary and equal agreement between parties, rather than through coercion. His vision of
Trusteeship was rooted in principles such as non-violence, self-reliance, and cooperation.
Gandhi believed that resources and wealth belonged to the community as a whole, not to
individuals or corporations, and those with wealth and power had a duty to utilize their
resources for the common good. In his vision, competition is replaced by cooperation, as the
wealthy willingly give up their wealth to serve the needs of the less privileged. (Joseph &
Reddy, 2021).
Gandhi's idea of Trusteeship appears to be influenced by theological principles, which
have been echoed in the teachings of the Bhagavad Gita [ (Majumdar, 1969), (Bhave, 1971),
(Chakrabarty, 2017) , (Bakshi, 2016), (Mitra, 2011)]. In his view, God is the ultimate owner
and ruler of the entire material universe, and human beings are merely trustees in this
arrangement [ (Parel, 2006), (Kumar & Karunakaran, 2022)]. Individuals can earn through
their labor to sustain themselves and find joy in their possessions, not as proprietors but as
trustees. (Chakrabarty, 2017). Gandhi's concept of Trusteeship encompasses three key
aspects. Firstly, it serves as a moral critique of individuals with excessive wealth, which he
believed could often be accumulated through unjust means, like exploitation or theft from
others. Secondly, he believed that if the resources produced by nature were distributed more
equitably, poverty would naturally decline. And thirdly, although Gandhi vehemently
opposed those who hoarded more than they required, he advocated against forcibly taking
away their wealth as it contradicted his commitment to the principle of 'non-violence'
(Chakrabarty, 2017).
Gandhi's focus on economic equality led to the concept of Trusteeship, which he
perceived as a means to establish a fairer and more balanced society (Chakrabarty, 2017). He
envisioned a society where the needs of all individuals were fulfilled, and everyone had the
chance to thrive and prosper. Gandhi advocated for a society without classes (Koshal &
Koshal, 1973). According to Gandhi, Trusteeship is a "fully mutual affair" where both the
trustee and the beneficiary believe that safeguarding each other's interests is the best way to
ensure their own well-being (Appadorai, 1969).
 Gandhi's concept of Trusteeship bore some resemblance to Karl Marx's idea of
equality, but their practical approaches differed significantly. While both advocated for a
more equal society, Gandhi emphasized the path of non-violence to attain economic equality.
In contrast, Marx proposed the use of violent class struggle as a means to achieve his vision
of a more equitable system (Chakrabarty, 2017). Gandhi held the belief that through the
practice of Trusteeship, both individuals and organizations could develop compassion and
empathy towards others, leading them to collaborate and establish a more peaceful and
harmonious global community. In contemporary times, Corporate Social Responsibility
(CSR) is deeply connected to the principles of Gandhian Trusteeship, as it reflects a similar
approach of responsible and empathetic engagement towards societal well-being [(Kumar &
Karunakaran, 2022), (Chakrabarty, 2017), (Satapathy & Paltasingh, 2019)]. Nonetheless,
while CSR is limited to corporations and businesses, Gandhi's concept of Trusteeship extends
its scope to encompass society as a whole. Unlike CSR, which is a legal requirement,
Gandhi's Trusteeship is founded on moral and spiritual principles.
N. Balasubramanian and R. B. Upadhyaya directed their attention towards exploring
the integration of Gandhi's Trusteeship concepts into the contemporary business model,
emphasizing its potential alignment with ethical management and responsible practices [
(Balasubramanian, 2010), (Upadhyaya, 1976)]. In Gandhi's perspective, he advocated
considering private entrepreneurs as trustees, who, after earning a fair profit, should allocate
the surplus for the betterment of society. Trusteeship encompasses more than just the
distribution of wealth; it also involves the sharing of assets like knowledge and skills for the
greater good (Moolakkattu, Mathai, Pradhan, Joseph, & Thakkar, 2012). Gandhi had the
expectation that both businesses and society would take responsibility for safeguarding the
natural environment (Kolge & Sreekumar, 2011). Gandhi put forth a set of conditions to
attain an ideal Trusteeship, including measures such as ensuring equal opportunities,
equitable pay, reducing wage gaps, reorganizing the production system, and redistributing
political and economic power, among others (Kumar, Tomar, & Dixit, 2020).
Critiques of Gandhi's Idea of Trusteeship
Mahatma Gandhi's concept of Trusteeship is an ethical and economic philosophy
proposing that affluent or influential individuals bear a moral responsibility to utilize their
resources for the advancement of society. While it has received considerable acclaim,
Gandhi's Trusteeship philosophy has also faced criticism. Certain critics contend that
Gandhi's concept of Trusteeship lacks clarity and precision. They assert that the role of the
trustee remains ill-defined, and specific duties for trustees are not clearly outlined. The
concept appears ambiguous, and its practical implementation remains uncertain. Moreover,
skeptics argue that ensuring trustees prioritize the community's welfare over their self-interest
could pose a significant challenge [ (Pathak, 2008), (Parekh, 1989), (Dantwala, 1945),
(Myrdal, 1968)].
Critics raise concerns about the lack of accountability in Gandhi's Trusteeship
concept. They argue that trustees are not held responsible to the people they are meant to
serve, and there are no well-defined mechanisms to ensure they act in the community's best
interests. The absence of a legal or institutional framework to oversee trustees' actions creates
uncertainty about their adherence to their duties and the potential for abuse of power. Another
observation is that Gandhi's Trusteeship concept seems to prioritize the role of the wealthy in
society, rather than emphasizing the significance of democratic decision-making and the
active participation of ordinary citizens. [ (Iyer, 1998), (Tidrick, 2013)].
Trusteeship serves as an ethical framework guiding economic decision-making, and
game theory offers a means to analyze the diverse strategies and consequences inherent in
such decision-making processes. The paper examines the conduct of individuals entrusted
with resources by a wealthy benefactor. By employing game theory models, the study aims to
anticipate how the trustees will handle those resources and whether they will prioritize the
community's welfare or act in their own self-interest. As an example, consider a scenario
where a wealthy individual establishes a trust fund to benefit a particular community; through
game theory, we seek to predict the trustees' actions and their alignment with the best
interests of the community.
Strategic Game of Trustees
We make the assumption that there are two rational trustees, T1 and T2, who aim to
maximize their respective payoffs. Each trustee has two choices: to contribute a portion of
their wealth for societal benefit (SB) or to use the entire wealth for their private benefit (PB).
When they choose to contribute to society, their payoff will decrease by the portion they
contribute, which we'll refer to as the contribution amount.; let the contribution be

Let's assume that the wealth of the two trustees is y > 0, and y > x. In certain
scenarios, x can be equal to y, if a trustee decides to contribute their entire wealth to society.
The strategic game is formally defined as follows:
Player: Two Trustees (T1 and T2)
Actions/Strategies: T1=T2= {Social Benefit (SB), Private Benefit (PB)}
Preferences: For T1:
For T2:
Table 1: Payoff Matrix
Player: T2
SB PB
Player: T1

SB [(y-x1),(y-x2)] [(y-x1),(y)]

PB [(y),(y-x2)] [(y),(y)]
Given the strategy of player T2, say SB or PB, the optimal strategy of player T1 is PB
(If T2 plays SB, then T1 best strategy is to play PB as y>y-x1; if T2 plays PB, then T1 best strategy is to play PB as
y>y-x1); similarly, given the strategy of player T1, say SB or PB, the optimal strategy of player
T2 is PB (If T1 plays SB, then T2 best strategy is to play PB as y>y-x2; if T1 plays PB, then T2 best strategy is to
play PB as y>y-x2). Both the players have a strict dominant strategy, i.e., PB. Therefore, the Nash
equilibrium of the above game is (PB, PB).
Mahatma Gandhi pointed out that if the trustees have altruistic behaviour rather than
caring about their benefits, they care more about society. Then the preference ranking will
change to the following
Preferences: For T1:
For T2:
Table 2: Payoff Matrix:
Player: T2
SB PB
Player:
T1

SB [(y-x1),(y-x2)] [(y-x1),(y)]
PB [(y),(y-x2)] [(y),(y)]
 The payoffs are the same in Table 1 and Table 2, but the players' preference rankings
differ. In the above game, where both the players have altruistic behaviour, the dominant
strategy for both the players is SB; therefore, the Nash Equilibrium of this game is (SB, SB).
Now we should ask ourselves, is this Nash Equilibrium sustainable? According to Gandhi‘s
idea of Trusteeship, all the players should have altruistic behaviour, which is a very strict
assumption; however, there is always an incentive to cheat and increase their payoff. The idea
of Trusteeship ideally is impractical unless every trustee cooperates to contribute to society.
Bayesian Game of Trustees
In reality, none of the players knows whether the other player will have selfish (not
contributing to society) or altruistic behaviour. We can analyse the following Bayesian game
to understand the role of imperfect information.
Figure 1: Bayesian Game of Trustees

Or

Players: Two trustees (T1 and T2) and four types: Player T1 has two
types T1 with Selfish Behaviour and T2 with Altruistic
Behaviour. Player T2 has two types T2 with Selfish Behaviour
and T2 with Altruistic Behaviour.
States: The set of states is {Selfish Behaviour (RB), Altruistic
Behaviour (AB)}
Actions: Player T1 has two actions SB and PB. Player T2 also has two
actions SB and PB
Signals: Player T1 receives a single signal say , his signal function
satisfies . Player T2 also receives a
single signal say , his signal function satisfies
.
Beliefs: Player T1 assigns probability p and 1-p to the two states (RB
and AB) after receiving the signal Z, and Player T2 assign
 probability q and 1-q to the two states (RB and AB) after
receiving the signal H.
Payoffs: The payoffs for each ith player for all possible
action pairs and states given in Figure 1.
Expected payoffs of both the player, when neither player knows the state as follows
Table 3: Expected payoff of trustees T1 and T2
Player: T2
SB PB
Player: T1

[ ], [ ]
SB
[ ] [ ]
[ ], [ ],
PB
[ ] [ ]
The expected payoff of player T1
1. When he plays SB in both the states (RB and AB)

2. When he plays PB in both the states (RB and AB)

The expected payoff of player T2

1. When he plays SB in both the states (RB and AB)

2. When he plays PB in both the states (RB and AB)

Bayesian Nash Equilibrium

From Table 3, we can deduce that
If then strategy SB will dominate PB for T1.
We know that , therefore
 if then SB dominates PB for T1
 if then Indifferent between SB and PB for T1
 if then PB dominates SB for T1
Similarly,
If then strategy SB will dominate PB for T2.
We know that , therefore
 if then SB dominates PB for T2
 if then Indifferent between SB and PB for T2
  if then PB dominates SB for T2
Therefore, we conclude that Bayesian Nash Equilibrium (SB, SB) is only possible only if
and .
Conclusion
Gandhi's concept of Trusteeship is often derided as a utopian notion with limited
feasibility, appealing primarily to those who envision a world characterized by justice and
equity [(Dwivedi, 1982), (Koshal & Koshal, 1973) (Sen, 1991) (Moolakkattu, Mathai,
Pradhan, Joseph, & Thakkar, 2012)]. Bidyut Chakrabarty emphasizes in his writing that the
success of Trusteeship relies on trust; it is essential for every stakeholder to have faith in their
trustees (Chakrabarty, 2017).
Critics of Gandhi's Trusteeship have highlighted the inherent challenges in practically
implementing true Trusteeship. This paper attempts to explore the potential for implementing
the concept of Trusteeship in society using a game theoretical model. The results of the two-
player (trustees) strategic game, specifically the Nash equilibrium (Private benefit, private
benefit), demonstrate that each trustee acts selfishly, prioritizing personal gain over the
benefit of society. Achieving the Nash equilibrium (Social Benefit, Social Benefit) is only
possible if both players exhibit altruistic behaviour and refrain from cheating. However, this
assumption is very stringent, and there is always an incentive to cheat in such scenarios.
In the Bayesian Game, where both trustees are unaware of each other's behaviour
(whether selfish or altruistic), the outcome indicates that Trusteeship can be achieved only if
each trustee places greater emphasis on the altruistic behaviour of the other trustees.
However, assuming that one trustee will consistently act unselfishly or give more weight to
the other's altruistic behaviour is also a highly demanding assumption. Additionally, if the
game is repeated for a finite or infinite number of times, cooperation becomes a possibility to
consider.
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 JUDICIAL GLASS CEILING: WOMEN’S REPRESENTATION
IN INDIAN HIGHER JUDICIARY
Seema Thakur
Abstract
While the universal symbol of judiciary is a woman but historically women were considered
unfit for the practice of law. Approximately, 300 years ago, Lord Coke said that „the law will
not suffer women to be Attorneys..', 'they are unfit‟ (Anklesari, 1985). Though women have
cracked glass ceilings in several fields but the legal profession and law as an institution
which still continue to be inherently patriarchal and the judiciary largely remains an all
boys‟ club. According to a Report by UN Women, global figures indicate that on average
women comprise just over 25 per cent of the world‟s judicial officers, and although in some
jurisdictions these percentages are higher, in many other countries and regions the numbers
fall to far below 10 per cent (UN Women, 2011). The principle of gender equality is
enshrined in the Indian Constitution and is repeatedly affirmed in a series of laws in India
and international declarations and conventions but the judicial system in India has long been
a predominantly male domain. Male dominance increases with the status of the court, and
thus women occupy a disproportionately low percentage in the high hierarchy of justice
systems.
Keywords: Women, higher judiciary, gender equality
Women in the Higher Judiciary: A Brief History

It is apparent that the legal profession has always been dominated by males since time
immemorial. History is itself evidence that the inclusion of women in the Indian legal
profession wasn‘t an easy achievement for them in such a patriarchal structure of Indian
society.
Beginning with the first woman lawyer, Ms. Cornelia Sorabji, who was admitted to
the High Court of Allahabad in 1921 and paved the way for women‘s entry into the legal
profession. Similarly, Anna Chandy from Kerala became India‘s first Grade Zila Munsif in
1937 and became the first District Judge in 1948. She was promoted to the Kerala high court
in 1959, the first woman judge to make it to a high court ((High Court of Kerala). Likewise,
Ms. Fathima Beevi was the first woman appointed to Supreme Court of India in 1989 and the
first Muslim woman to be appointed to any higher judiciary. She was the first woman Judge
of Supreme Court of India and also in Asia. In the history of the Indian Supreme Court, there
have been 270 Judges (former & sitting). Of these, there have been a mere 11 woman judges
and there has never been a woman Chief Justice of India. As mentioned earlier also, the first
woman at the SC was Justice Fathima Beevi, who was appointed in 1989. In the history of
the first 39 years of the SC, there were no women on the Bench. As of 19 September, 2023,
Since 1989, only ten other women have been appointed as judges of the apex court.
This includes Justices Sujata V. Manohar, Ruma Pal, Gyan Sudha Misra, Ranjana Prakash
Desai, R. Banumathi, Indu Malhotra, Indira Banerjee, Hima Kohli, BV Nagarathna and BM
Trivedi. As per the seniority, Justice Nagarathna is in line to become the first women Chief
Justice of India in September 2027 and her appointment is being seen as the proverbial
breaking of the glass ceiling. Coming to the High Courts, till March September 2023, there
had been 168 women justices and 16 chief justices of the High Courts of India since their
establishment. This number excludes former judges of the Calcutta and Madras High Courts,
and includes judges who have occupied posts in more than one high court. These statistics
underscore a history of exclusion of women from the legal profession and the judiciary.
Table 1: Number of Former Judges in Indian High Courts- Since its Establishment
Chief Justice Judges Year of
Joining
Court name Established female in the
Court
M W T M W Total
Supreme Court 1950 230 8 238 1989
1. Allahabad High Court 11 June 1866 49 0 49 13 668 1991

2. Andhra Pradesh High Court 26 Dec. 2018 4 0 4 15 3 18 2017

3. Bombay High 14 Aug. 1862 44 2 46 442 15 457 1978

4. Calcutta High Court 2 July 1862 16 2 18 126 9 135 NF

5. Chhattisgarh High Court 1 Nov.2000 49 0 49 705 13 718 NA

6. Delhi High Court 31 Oct. 1966 NF NF NF 172 20 192 1978

7. Gauhati High Court 1 March 1948 39 0 39 99 3 102 2004

8. Gujarat High Court 1 May 1960 27 1 28 157 4 161 1994

9. Hydrabad High Court 5 July 1954 35 0 35 168 4 172 1977

(Now bifurcated into Andhra
and Telangna )
10. Himachal Pradesh High Court 1971 27 0 27 37 4 41 1990

11. Jammu and Kashmir High Court 28 Aug.1943 34 1 35 75 0 75 -

12. Jharkhand High Court 15 Nov.2000 11 2 13 34 2 36 2008

13. Karnataka High Court 1884 31 0 31 188 4 192 2000

14. Kerala High Court 1956 34 3 37 179 15 194 1959

15. Madhya Pradesh High Court 2 January 1936 26 0 26 211 10 221 1994

16. Madras High Court 15 Aug.1862 99 2 101 NA NA NA 1992

17. Manipur High Court 25 March 2013 5 1 6 4 0 4 2018

18. Meghalaya High Court 25 March 2013 9 1 10 11 1 12 2005

19. Orissa High Court 3 April 1948 32 0 32 80 5 85 1988

20. Patna High Court 2 Sept. 1916 42 1 43 244 8 252

21. Punjab & Haryana High Court 21 March 1919 64 0 64 237 14 251 1994

22. Rajasthan High Court 21 June 1949 28 0 28 181 10 191 1985

 23. Telangana High Court 1 Jan. 2019 5 0 5 15 2 17
(Bifurcated from High Court of
Judicature at Hyderabad)
24. Sikkim High Court 16 May 1975 22 0 22 11 0 11 -

25. Tripura High Court 26 March 2013 7 0 7 4 0 4 -

26. Utttrakhand High Court 9 Nov. 2000 11 0 11 22 1 23 2010

Total 750 16 766 4302 168 4470

Total number of former judges includes Retired , transferred to other court or elevated to Supreme Court
Source : Department of Justice, Government of India (Various High Courts websites)
Sitting Women Judges : A scenario
In India, the Judicial System has long been a predominantly male domain. Women
appear to be greatly underrepresented at the Bench at the SC and various High Courts (HCs)
as both puisne judges and Chief Justices. The representation of women in the Indian
judiciary is abysmal low. As per the data available on the official websites of the Court
(2023), there have been only 11 women Judges in the history of Supreme Court so far. At
present (18 September, 2023), only three of the Supreme Court‘s (out of a total of 32,
including CJI) are women sitting judges, namely Justices HimaKohli, Bela Trivedi and B.V.
Nagarathna. The proportion is 9.4% Courts (Department of Justice, GOI). The situation is
also not better when it comes to the High Courts. The percentage of women judges continues
to remain highly dismal here too. Of the 773 judges in all HCs, only 105 (13.6%) are women.
As of September 2023, of the 25 HCs in India, there is only one woman Chief Justice of a
High Court (Gujarat) Courts (Department of Justice, GOI). There are considerable variations
among High Courts (HCs). Five HCs (Manipur, Meghalaya, Patna, Tripura and Uttarakhand)
have not a single woman judge. Among the 25 HCs, only 2 states have achieved a 30 percent
threshold or more. Sikkim (30.0%)and Telangana (33.3)% HCs have highest representation. Another
2 HCs i.e Gujarat High Court and Punjab and Haryana High Court have more than 20% Women
Judges Courts (Department of Justice, GOI)..
High Courts of Madhya Pradesh and Rajasthan have 3 (9.1% ) out of 33 women
judges followed by Himachal and Chhattisgarh which have 8.3% and 7.1 % respectively. ,
there are the High Courts Jharkhand and Orissa, which have a mere 5% of woman judges
while Calcutta High Court has 5.8%. The country's largest high court - in Allahabad (Uttar
Pradesh) - has a working strength of 94 judges, of whom only 6 are women Courts
(Department of Justice, GOI).
Table 2 : Number of Judges (Permanent +Additional) in the Supreme Court of India and the High Courts
(As on 018.09.2023)
Court name Chief Justice Judges (Permanent +Additional Judges)

M W M W % of W T
Judges
Supreme Court of India 1 - 29 3 9.4 32
High courts with no single of Women Judges
1 Manipur High Court 1 - 3 0 0.0 3
2 Meghalaya High Court 1 - 3 0 0.0 3
3 Patna High Court 1 32 0 0.0 32
4 Tripura High Court 1 - 3 0 0.0 3
 5 Uttrakhand High Court 1 - 8 0 0.0 8
High courts with more than 30- 33 % of Women Judges
1 TELANGANA High Court 1 - 21 9 30.0 30
2 Sikkim High Court 1 - 2 1 33.3 3
High courts with more than 20 % of Women Judges
1 Gujarat High Court - 1 21 8 27.6 29
2 Punjab and Haryana High Court 1 - 46 12 20.7 58
High courts with between 10% to 20 % of Women Judges
1 Delhi High Court 1 - 35 8 18.6 43
2 Gauhati High Court 1 - 20 4 16.7 24
3 Madras High Court 1 - 51 12 19.0 63
4 Bombay High 1 - 57 10 15.0 67
5 Kerala High Court 1 - 29 5 14.7 34
6 Jammu and Kashmir High Court 1 - 14 2 12.5 16
7 Karnataka High Court 1 - 45 6 11.8 51
8 Andhra Pradesh High Court 1 - 25 3 10.7 28
High courts with between 5% to 10 % of Women Judges
1 Madhya Pradesh High Court 1 - 30 3 9.1 33
2 Rajasthan High Court 1 - 30 3 9.1 33
3 Himachal Pradesh High Court 1 - 11 1 8.3 12
4 Chhattisgarh High Court 1 - 13 1 7.1 14
5 Allahabad High Court 1 - 88 6 6.3 94
6 Calcutta High Court 1 - 43 9 5.8 52
7 Jharkhand High Court 1 - 19 1 5.0 20
8 Orissa High Court 1 - 19 1 5.0 20
Total (excluding Supreme 24 1 668 105 13.4 773
Court)
Source : Department of Justice, Government of India (Various High Courts websites)

In the eight High Courts, women‘s judges strength is between 10% to 19.0 %. In these
High Courts, Madras high Court has highest number of 12 (19.0%) women judges of its total
strength 63, followed by Delhi high Court where 8 (18.6%) judges are women; Gauhati High
Court where 16.7 % are women judges and Bombay High Court and Kerela High Court with
10 (15.0 % ) out of 67 and 5 (14.7 % ) out of 34 are women judges . Similarly, Jammu and
Kashmir, Karnataka and Andhra HCs have 2 (12.5%) out of 16, 6 (12.5% ) out of 16 and 3
out of 28 are women sitting judges on the Bench (Department of Justice, GOI).
Table 3: Recruitment Source of Sitting Judges (As of 18 September 2023)
Court Name Recruitment Source
Bar Services Total
M W T M W T
1. Allahabad High Court 72 2 74 17 3 20 94

2. Andhra Pradesh High Court 15 1 16 10 2 12 28

 3. Bombay High 39 5 44 18 5 23 67

4. Calcutta High Court 25 6 31 17 4 21 52

5. Chhattisgarh High Court 8 0 8 5 1 6 14

6. Delhi High Court 30 3 33 8 2 10 43

7. Gauhati High Court 16 0 16 4 4 8 24

8. Gujarat High Court 15 6 21 6 2 8 29

9. Himachal Pradesh High Court 8 1 9 3 0 3 12

10. Jammu and Kashmir High Court 8 2 10 6 0 6 16

11. Jharkhand High Court 11 1 12 8 0 8 20

12. Karnataka High Court 29 3 32 16 3 19 51

13. Kerala High Court 23 2 25 6 3 9 34

14. Madhya Pradesh High Court 18 1 19 12 2 14 33

15. Madras High Court 33 7 40 20 3 23 63

16. Manipur High Court 2 - 2 1 - 1 3

17. Meghalaya High Court 2 - 2 1 - 1 3

18. Orissa High Court 13 1 14 6 - 6 20

19. Patna High Court 22 - 22 10 - 10 32

20. Punjab and Haryana High Court 37 5 42 9 7 16 58

21. Rajasthan High Court 18 2 20 12 1 13 33

22. TELANGANA High Court 18 3 21 3 6 9 30

(Bifurcated fromm High Court of
Judicature at Hyderabad)
23. Sikkim High Court 2 0 2 0 1 1 3

24. Tripura High Court 3 0 3 0 0 0 3

25. Uttrakhand High Court 3 0 3 5 0 5 8

Total 470 51 521 203 49 252 773

(90.2) (9.8) (67.4) (80.0) (20.0) (32.6)
Source : Department of Justice, Government of India (Various High Courts websites)
The appointment of judges in the higher judiciary is basically by two ways. One is,
they are elevated from Bar and other is, they are from service. It is pertinent to note that, the
appointments in higher judiciary have been made, pre- dominantly from members of the Bar.
It is clear from the Table 3 which depicts the current scenario (as of 18 September, 2023)
67% of judges appointed in India are chosen from the bar, whereas only 33% are appointed
from judicial services whereas in the Supreme Court, majority of judges have come from the
category of Chief Justices or senior most Judges of the High Courts (Department of Justice,
GOI). Women judges and those who were appointed to the High Court via the subordinate
judiciary rarely make it to the Supreme Court. The table shows that the appointment of
women from Bar is still dominated by males. There are only 51 (9.8%) women elevated from
Bar out of 521 total elevation, whereas 49 (20.0%) promoted through concerned services. As
far as men judges concerned, currently, 470 (90.2%) have been appointed through bar and
203( 80.0%) promoted through concerned services. It is generally believed that the
legitimacy of the judiciary depends on the impartiality of judges. In simple meaning, under a
system governed by the rule of law, judges apply the law as it is rather than impose their own
view of what the law should be Therefore, "the gender of the judge has no significance‖.
But the feminist legal scholars and researchers have always argued that women do bring a
different perspective to the law because they seek different outcomes from legal processes
than do their male colleagues. They also claim that male and female judges have different
life experiences that cause them to interpret facts differently.
In India, no doubt the formal barriers to entry in legal profession have fallen, but
informal obstacles to advancement still remain. There are many explanations for why so
few women serve as judges but the most popular explanations are size of the qualified pool
and method of appointment are responsible for their low representation. The collegium
system was constituted by the Supreme Court to ensure judicial independence but has been
criticised for its lack of transparency (Abeyratne, 2016). However, the critics argue that there
is no significant difference in the share of women judges between the pre-collegium and
collegium periods, implying greater representation of women could occur regardless of the
collegium system (Chandra, Hubbard & Kalantry, 2019). Furthermore, the women candidates
who have been elevated to the Supreme Court have a short tenure, which impedes their
ability to make significant contributions to the law and become members of the collegium
(Rajagopal, 2022).
To sum up it may be said that no serious attempt has been made during the past 73
years to give adequate representation to women either in the high courts or in the Supreme
Court. In India, women constitute 50% of the total population and a large number of women
are available in the Bar and in the judicial services for elevation but, in spite of that, the
number of women judges is small. This shows India still have a very long way to go to make
the bench more representative in terms of gender. The collegium system of appointments is
insufficient in advancing diversity, which requires more large-scale reform. To eliminate the
bias and create a truly representative judiciary, institutional reforms, and social change are
both required.
References:
 Anklesari, P. (1985) Women and the Profession. All India Reporter, Vol. 72 January, Part 853

 Albertyn, C., & Bonthuys, E. (2015). A transformative constitution and a representative judiciary.
In G. Bauer & J. Dawuni (Eds.), Gender and the judiciary in Africa: From obscurity to
parity? (pp. 49–67). Routledge

 Team, C. (2023) Women in judiciary, ClearIAS. Available at: https://www.clearias.com/women-in-

judiciary

 Chandra, A., Hubbard, W., & Kalantry, S. (2019). From executive appointment to the collegium
system: The impact on diversity in the Indian supreme court. Verfassung in Recht und Übersee,
51(3), 273–289.

 Rajagopal, K. (2022, May 02). Joy as crèche opens in Supreme Court. The Hindu.

 UN Women. (2011). 2011-2012 Progress of the world‟s women: In pursuit of justice. UN Women
 https://www.studyiq.com/articles/women-in-judiciary/

 Department of Justice, Government of India , https://doj.gov.in/list-of-high-court-judges/

 HARNESSING EMERGING TECHNOLOGIES FOR SUSTAINABLE PEACE AND
GOOD GOVERNANCE: INDIA’S PATH TO PROGRESS AT 75
Parishrut Jassal
Abstract
India, as it celebrates 75 years of independence, stands at the forefront of leveraging emerging
technologies for governance and sustainable peace. This paper explores how India's commitment to
innovation and technology has evolved, positioning it as a pivotal player in the global landscape of
sustainable peace and good governance. One significant milestone is India's upcoming chairmanship
of the Global Partnership on AI (GPAI), demonstrating its commitment to shaping the ethical and
responsible development of artificial intelligence (AI) on a global scale. This leadership role
underscores India's dedication to ensuring fairness, accountability, and societal benefits in the
deployment of AI, vital for achieving sustainable peace. Moreover, India's INDIA AI Portal,
envisioned by the Ministry of Electronics and Information Technology (MeitY), exemplifies the
nation's efforts to foster inclusion, innovation, and social impact through transformative technologies.
By harnessing AI for governance, India can streamline processes, enhance decision-making, and
ensure equitable access to services, thereby promoting good governance. The paper also shed light on
the project of United Nations Global Pulse and UN Digital Toolkit on a ground breaking journey to
harness the power of unconventional data sources and AI in support of peace and mediation efforts.
As India reaches its 75th year of independence, the convergence of its leadership in the GPAI, the
establishment of INDIAai, and the integration of AI in governance marks a transformative moment.
These initiatives not only drive technological progress but also propel India firmly on the path to
sustainable peace, good governance, and overall prosperity.
Keywords: Sustainable Peace, Good Governance, India AI, AI in Governance, GPAI (Global
Partnership on AI)
Introduction
The nation's remarkable journey into the realm of emerging technologies, particularly
artificial intelligence (AI), has garnered global attention. This introduction sets the stage for a
closer examination of India's role in shaping the landscape of AI and its implications for
sustainable peace and good governance.
In November 2022, India assumed the prestigious chairmanship of the Global
Partnership on Artificial Intelligence (GPAI), a significant milestone that reflects its
commitment to AI leadership on the global stage. This newfound leadership, combined with
India's presidency of the G20, offers a unique opportunity to leverage the collective talent and
resources of these organizations toward the responsible development of AI.
Furthermore, India's National AI Portal, known as INDIAai, has played a pivotal role
in nurturing the country's AI ecosystem. Launched in 2020, this collaborative initiative by the
Ministry of Electronics and IT (MeitY), National e-Governance Division (NeGD), and
NASSCOM serves as a beacon of knowledge, innovation, and inclusivity. It has not only
facilitated knowledge creation but also positioned India as a robust contender in the global AI
landscape.
India's emergence as a global AI powerhouse is underscored by its chairmanship of
GPAI. This multi-stakeholder initiative, comprising 29 member countries, aims to bridge the
gap between AI theory and practice. India's leadership in GPAI signifies its commitment to
shaping the responsible and equitable development of AI on a global scale. Through this role,
India contributes to the promotion of principles rooted in human rights, inclusion, diversity,
and economic growth. At the heart of India's AI journey lays the INDIAai portal, a dynamic
platform fostering AI excellence and knowledge sharing. This portal, launched in May 2020,
has witnessed a significant influx of users, with over 4.5 lakh visitors and 1.2 million page
views. It houses a comprehensive repository of AI-related resources, including articles, news
stories, reports, case studies, and videos. Furthermore, it offers valuable insights into India's
AI ecosystem, showcasing 121 government initiatives and 281 startups.
In the global space the intersection of technology, peace, and governance is more
critical than ever. As nations grapple with complex challenges, including new forms of
conflict and violence, the need for innovative approaches to sustain peace and ensure good
governance becomes paramount. This unfolding scenario necessitates a shift from
conventional methods of analysis, which often rely on small datasets, to more robust
analytical capabilities powered by emerging technologies. This global perspective explores
the transformative potential of big data and artificial intelligence (AI) in advancing
Sustainable Development Goal 16 (SDG16): Promote Just, Peaceful, and Inclusive Societies.
The United Nations Global Pulse, in collaboration with partners and its Kampala lab, has
embarked on a ground breaking journey to harness the power of unconventional data sources
and AI in support of peace and security efforts.
UN Digital Toolkit is another such example of intersection of technology and its
application for better governance and fostering sustainable peace. The UN Digital Toolkit,
which assesses opportunities and risks related to the use of digital technologies in mediation
contexts, serves as a valuable resource for mediators and peacekeepers worldwide. In our
increasingly interconnected world, where conflicts often defy geographical confines and
established conventions, the demand for innovative mediation methods has grown
exponentially. Acknowledging this shifting landscape, the 'Digital Technologies and
Mediation Toolkit 1.0' emerges as a vital resource tailored for mediators. This toolkit,
accompanied by its report, offers a thorough guide to evaluate the potential benefits and
challenges linked to the incorporation of digital technologies in mediation.
It states the efforts and progress across globe in this domain is on the rise. India has
picked the pace to be the flag bearer in promoting ethical AI governance and the ways to
address issues and societal problems of all domains.
I. India's Leadership in Emerging Technologies
India's Global Role in AI
India's ascendancy to the chairmanship of the Global Partnership on Artificial
Intelligence (GPAI) in November 2022 marked a pivotal moment in its journey into the world
of emerging technologies. This multi-stakeholder initiative, encompassing 29 member
countries, was launched in June 2020 with the aim of bridging the divide between AI theory
and practice. It seeks to promote cutting-edge research and applied activities in AI-related
priorities while upholding values rooted in human rights, inclusion, diversity, innovation, and
economic growth.
India's leadership in GPAI reflects its commitment to shaping the responsible and
equitable development of AI on a global scale. This role underscores India's dedication to
ensuring that the deployment of AI technologies aligns with principles of fairness,
accountability, and societal benefit. In this context, it is worth noting that India's foray into
AI leadership comes at a time when the global AI landscape is undergoing rapid
transformation. AI technology is poised to add $450-500 billion to India's GDP by 2025, with
projections indicating a $7 trillion increase in global GDP over the next decade. With such
dynamics in play, India recognized the importance of AI technology early on and embarked
on a series of strategic initiatives to foster its growth. The government's National Programme
on AI, launched as an umbrella program, serves as a catalyst for leveraging transformative
technology to foster inclusion, innovation, and adoption for social impact. This initiative
aligns with India's vision to build an AI-ready workforce for the future and harness AI's
potential to drive economic growth. Furthermore, the National AI Portal, INDIAai, has
emerged as a central repository of AI-based initiatives within the country. It provides a
comprehensive overview of 121 government initiatives and 281 startups that contribute to
India's vibrant AI ecosystem. The INDIAai initiative also includes the India Datasets
Program, a vital component for AI research and development.
The private sector in India has also played an instrumental role in advancing AI
technology. Notably, the National Association of Software and Service Companies
(NASSCOM) released its "Guidelines for Generative AI" in June 2023, aiming to promote
responsible development and usage of Generative AI. These efforts have catapulted India to
the fifth position in terms of funding received by startups specializing in AI-based goods and
services, according to the AI Index Report by Stanford University. One of the most
significant challenges and opportunities for India as the chair of GPAI lies in addressing the
impact of AI on the labour market. The International Monetary Fund (IMF) has highlighted
the transformative potential of AI technologies, emphasizing that developing economies are
particularly vulnerable to shifts in the labour market. As AI automation gains momentum,
there is a risk that jobs may be displaced rather than complemented, leading to a divergence
in investment and economic outcomes between advanced and developing economies. India,
with its sizable labour force, has the opportunity to lead in this aspect. It can set new labour
standards that adapt to the evolving needs of the market and implement social safety nets to
support those affected by job displacement. These measures are essential to ensure a just
transition in the face of impending technological changes. Furthermore, India, as the
representative of the Global South within GPAI, has a crucial role to play in promoting the
equitable adoption of AI technologies. Out of the 29 GPAI members, only India, China,
Argentina, and Senegal represent the Global South. To avoid "AI colonialism" and ensure
that the benefits of AI are distributed inclusively, India must actively engage in bridging the
divide between advanced and developing economies. The establishment of AI governance
frameworks is another critical area that demands attention. As AI technologies, including
advanced language models like ChatGPT, gain prominence, the need for regulations and
agreements becomes increasingly evident. While there are international agreements
governing space and nuclear technology, the world lacks similar frameworks for cyberspace
and AI.
India, in its role as the chair of GPAI, has the opportunity to pioneer the development
of such agreements. Collaboration with like-minded partners such as the United States,
Canada, and the European Union is crucial in establishing rules and guidelines that govern
data, ensure user safety, and promote responsible AI development. India's leadership in
emerging technologies, particularly AI, reflects its commitment to shaping the global AI
landscape responsibly and equitably. As chair of GPAI, India has the chance to influence AI
adoption, labour market dynamics, and global governance in ways that benefit not only the
nation but also the entire world. By addressing the challenges and opportunities presented by
AI, India can continue on its path to progress and prosperity, all while contributing to
sustainable peace and good governance on a global scale.
II. AI and Sustainable Peace and Governance
Emerging forms of warfare, conflict, and violence pose novel challenges to
conventional approaches in supporting peace and security endeavours. Traditional methods of
analysis, especially those reliant on limited datasets and conventional techniques, are no
longer adequate to address these evolving challenges. To confront these issues effectively, we
must enhance our analytical capabilities, explore alternative data sources, and devise
innovative methodologies capable of delivering more detailed, up-to-the-minute, and all-
encompassing insights.
In an era marked by evolving forms of war, conflict, and violence, sustaining peace
and fostering good governance demand innovative approaches. Traditional methods of
analysis, especially when reliant on small data, often fall short in addressing the complexities
of contemporary challenges. Recognizing this, there is a pressing need to enhance analytical
capabilities, harness new data sources, and develop novel methodologies. The United Nations
Global Pulse, in collaboration with partners and its lab in Kampala, has embarked on a
pioneering journey, leveraging big data and artificial intelligence (AI) to advance Sustainable
Development Goal 16 (SDG16): Promote Just, Peaceful, and Inclusive Societies. It is
encompassed in the umbrella project of Digital Toolkit by UN Peacemaker through expertise
of United Nations Department of Political Affairs and Centre for Humanitarian Dialogue.
Let us see the insights of these amazing intersection cases of Peace, governance and
Technology:
1. Experimentation Insights of UN Global Pulse Project
This exploration has manifested in the analysis of data from unconventional sources
such as social media and public radio broadcasts. These non-traditional datasets offer
valuable insights to bolster early warning systems and inform processes related to peace and
security. The experimentation process unveiled the potential of examining data from social
media, encompassing posts from public Facebook pages and groups. This data analysis aimed
to discern the influence of key actors and the impact of misinformation on discussions within
the online community in Somalia. Moreover, it sought to identify trending topics relevant to
SDG16.
Simultaneously, the project delved into the analysis of public discussions aired on radio
broadcasts, designed to detect rumours, misconceptions, social tensions, and testimonials that
trigger social alarm in Uganda. These experiments illuminated novel dimensions of conflict
monitoring and resolution, shedding light on the nuanced dynamics of peace and security in
contemporary society. To facilitate these analyses, the UN Global Pulse introduced the
QataLog tool. This innovative technology facilitates the extraction, analysis, and
visualization of data from public social media and radio shows. The versatility of QataLog
allows it to be applied in diverse scenarios, including those relevant to humanitarian and
peace efforts. By harnessing big data and AI through QataLog, the UN Global Pulse has
harnessed technology as a potent instrument for promoting peace, justice, and inclusivity.
The integration of new technologies, particularly big data and AI, into the pursuit of
Sustainable Development Goals is a double-edged sword. While these technologies hold
immense potential to enhance early warning systems and inform policy responses, they also
present unique challenges and ethical considerations. As adoption of big data and AI
proliferates, addressing these issues becomes paramount. Ensuring responsible and ethical
use of these technologies is integral to harnessing their full potential while mitigating
potential risks.
The UN Global Pulse's pioneering work in leveraging big data and AI to support
sustainable peace and governance exemplifies the transformative power of technology in
advancing the 2030 Agenda for Sustainable Development. As the world grapples with
evolving conflicts and global challenges, the synergy between innovation and responsibility
becomes a driving force. By pushing the boundaries of data analysis and technological
applications, we can stride confidently towards a future characterized by just, peaceful, and
inclusive societies.
2. UN Digital Toolkit: “DIGITAL TECHNOLOGIES & MEDIATION TOOLKIT”
Mediation, as a cornerstone of conflict resolution and diplomacy, has evolved
significantly with the advent of digital technologies. In today's interconnected world, where
conflicts span geographic boundaries and transcend traditional norms, the need for innovative
mediation approaches has become paramount. Recognizing this evolving landscape, the
'Digital Technologies and Mediation Toolkit 1.0' emerges as a pioneering resource crafted
specifically for mediators. This toolkit, complemented by its accompanying report, serves as
a comprehensive guide to assess the opportunities and risks associated with the integration of
digital technologies into mediation contexts.
The digital revolution has transformed every facet of our lives, and the realm of
conflict resolution is no exception. Digital technologies, ranging from communication
platforms to data analytics tools, have become indispensable assets for mediators seeking to
navigate complex conflicts. This toolkit explores how these technologies can be harnessed to
enhance the effectiveness of mediation efforts, making them more efficient, transparent, and
responsive to the needs of all stakeholders.
Key Technologies Explored
1. Communication Platforms: In an era marked by globalization and instant
connectivity, mediators can leverage digital communication platforms to facilitate
dialogues between conflicting parties. Video conferencing, secure messaging apps,
and virtual meeting spaces enable real-time discussions, even in geographically
dispersed conflicts.
2. Data Analytics and Artificial Intelligence (AI): Data-driven insights are invaluable in
understanding the dynamics of conflicts. AI-powered algorithms can analyze vast
datasets to identify trends, sentiment, and potential areas of compromise, offering
mediators a data-driven perspective on conflict resolution.
3. Blockchain Technology: The transparency and immutability of blockchain technology
can be instrumental in establishing trust among conflicting parties. Smart contracts
and decentralized ledgers can help in documenting agreements, ensuring compliance,
and preventing disputes from re-emerging.
4. Virtual Reality (VR) and Augmented Reality (AR): VR and AR technologies enable
immersive experiences that can aid in empathy-building and conflict awareness.
Mediators can use these tools to create virtual environments that promote
understanding and reconciliation.
5. Secure Data Storage and Sharing: The protection of sensitive information is
paramount in mediation. Secure cloud storage and encrypted communication tools
ensure that confidential data remains confidential, fostering trust among parties.
This toolkit is not just a theoretical resource; it is a practical guide enriched with real-
world examples and advice from seasoned practitioners and experts in the field of mediation.
It offers case studies showcasing successful mediation efforts that integrated digital
technologies and provides actionable recommendations for mediators stepping into the digital
era.
As we delve deeper into the digital age, the integration of technology into mediation
processes becomes an imperative for achieving effective conflict resolution and fostering
sustainable peace. The 'Digital Technologies and Mediation Toolkit 1.0' equips mediators
with the knowledge and tools needed to navigate this transformative journey. By harnessing
the power of digital technologies, mediators can adapt to the evolving landscape of conflicts,
ultimately leading to more efficient, inclusive and successful mediation outcomes."
Conclusion:
India stands at a unique juncture in its history, marked by rapid technological
advancement and a commitment to fostering good governance and sustainable peace. As the
world witnesses the innovative utilization of big data and artificial intelligence (AI) in
addressing global challenges, India has much to learn and apply to its own context.
One of the foremost lessons India can glean from global initiatives like the UN Global
Pulse is the transformative power of data-driven insights. The experimentation with big data
sources, such as social media and public radio broadcasts, has showcased how
unconventional datasets can provide valuable intelligence for governance and peacekeeping
efforts. India can explore similar avenues to enhance its analytical capabilities and early
warning systems. For instance, in a diverse and populous country like India, social media
platforms are replete with discussions, opinions, and sentiments that can serve as early
indicators of social tensions or emerging conflicts. By harnessing big data analytics and AI,
India can develop tools and methodologies to monitor and analyze these digital footprints,
providing policymakers with actionable insights to pre-emptively address potential issues.
AI has already demonstrated its potential in streamlining governance processes,
making them more efficient and responsive. Chatbots and virtual assistants can be employed
to handle routine citizen inquiries, freeing up human resources for more complex tasks.
Moreover, predictive analytics can help government agencies anticipate service demands,
allocate resources more effectively, and optimize decision-making. Furthermore, AI can be
used to combat corruption and improve transparency. By analyzing vast datasets related to
government transactions, AI algorithms can flag anomalies and potential cases of corruption.
This not only enhances good governance but also fosters public trust.
In the realm of peacekeeping and conflict resolution, India can draw inspiration from
the UN Global Pulse's innovative approach to analyzing radio broadcasts. India has a rich
media landscape, including numerous regional radio stations that reach remote areas.
Analyzing these broadcasts for signs of rumours, social tensions, and testimonials can
provide early insights into potential conflicts. Additionally, AI can assist in linguistic
analysis, helping to identify sentiment and emotional cues in communication. By monitoring
linguistic patterns, India can gain a deeper understanding of public sentiment and identify
areas of concern. This information can be instrumental in deploying peacekeeping forces and
initiating conflict resolution efforts.
While India embarks on this journey of leveraging big data and AI for good
governance and peace, it is crucial to prioritize ethical considerations. Responsible AI
practices should be at the forefront of any technological endeavour. Safeguarding privacy,
ensuring fairness, and mitigating bias are critical components of AI ethics. India can establish
clear regulatory frameworks and guidelines for the ethical use of AI in governance and peace
initiatives. This not only aligns with global best practices but also sets a precedent for
responsible AI adoption.
India commemorates 75 years of independence and looks ahead to its future as a
global leader; the lessons from global initiatives like the UN Global Pulse serve as guiding
beacons. The fusion of big data and AI can empower India to enhance governance, foster
sustainable peace, and address the unique challenges of its diverse society. By embracing
data-driven insights, deploying AI in governance processes, and leveraging technology for
conflict resolution, India can take significant strides toward achieving its goals of good
governance and sustainable peace. Moreover, a commitment to ethical and responsible AI
practices ensures that these advancements are made with the welfare and rights of its citizens
at the forefront. As India stands on the cusp of technological transformation, the path forward
is clear: to harness the power of data and AI for the betterment of society, strengthening the
foundations of a peaceful, just, and inclusive nation.
As we conclude this research paper, it becomes evident that India's journey toward
leadership in emerging technologies is a multifaceted one. It encompasses its role in GPAI,
its initiatives such as INDIAai, and its potential to leverage digital technologies for peace and
security. India's commitment to innovation, ethical practices, and responsible technological
development positions it as a global leader, not only driving technological progress but also
fostering sustainable peace, good governance, and overall prosperity. In the years to come,
India's journey will continue to inspire and shape the global landscape, showcasing the
transformative power of technology harnessed for the greater good of humanity.
References:
 AI Ethics & Governance. (n.d.). INDIAai. https://indiaai.gov.in/hub/ai-ethics-governance

 AI in Governance. (n.d.). INDIAai. https://indiaai.gov.in/hub/ai-in-governance

 AI Index Report 2023 – Artificial Intelligence Index. (n.d.). https://aiindex.stanford.edu/report/

 Digital Mediation Toolkit | UN Peacemaker. (n.d.). https://peacemaker.un.org/digitaltoolkit

 Goal 16 | Department of Economic and Social Affairs. (n.d.). https://sdgs.un.org/goals/goal16

 India takes over as Council Chair of Global Partnership on AI (GPAI). (n.d.).

https://pib.gov.in/PressReleasePage.aspx?PRID=1877739

 India will host 1st edition of „Global IndiaAI 2023 ‟ in October. (n.d.).
https://pib.gov.in/PressReleaseIframePage.aspx?PRID=1953527

 National AI Portal (INDIAai.gov.in) celebrates its second anniversary. (n.d.).

https://www.pib.gov.in/PressReleasePage.aspx?PRID=1829517

 Our work - GPAI. (n.d.). https://gpai.ai/projects/

 Tripathi, P. (2023, August 8). India‘s chairmanship of the Global Partnership on AI. ORF.

 UN Global Pulse (2018). Experimenting with Big Data and Artificial Intelligence to Support Peace and
Security.
 GANDHIJI’S THOUGHT ABOUT SOCIAL CHANGE
Ghanshyam Dev & Ravinder Chauhan
Abstract
Humanity stands at cross-road today. Several scholars and statesmen are worried about the
catastrophy that humanity faces if we do not act with restraint and reason. Developments in the
international sphere have compelled people to have a new look at the socio-economic and political
problems that stare us in the face today. Ecological imbalances, exhaustion of non-renewable
resources, proliferation of nuclear power, the division of the world and nations in groups and blocs;
the problem of exploitation of nations by nations and even within nations of one section by another is
a serious threat to stability and prosperity. There are reasons to doubt and question the concept of
growth and development as is widely prevalent today. The problems of developing countries like ours
with mass poverty and unemployment, the demoralisation that poverty leads to and the inadequacy of
the accepted techniques of growth and development to solve these problems have compelled people to
think in terms of a new approach to these problems. Gandhiji had visualized these problems and in
his own way, suggested solutions of the problem that this country is facing so that the process of
growth and development enables even the lowliest and humblest to feel the glow, to get deeply
involved in the process of growth and development and prevent misuse- of the process of growth for
sectional and group interests
Keywords: Humanity, Social Change, Gandhi‟s philosophy
Introduction
Social change is a general term which refers to a change in social structure: the nature,
the social institutions, the social behaviour or the social relations of a society, community of
people and so on. When behaviour patterns change in large numbers, and this change is
visible and sustained: once there is deviance from culturally-inherited values, rebellion
against the established system may result, leading to a change in the social order. Any event
or action that affects a group of individuals who have shared values or characteristics acts of
advocacy for the cause of changing society in a way subjectively perceived as normatively
desirable. The concept of social change implies measurement of some of the characteristics of
a group of individuals. While the term is usually applied to changes that are beneficial to
society, it may also result in negative side-effects and consequences that undermine or
eliminate existing ways of life that are considered positive.
Social change in India constituted his immediate goal and priority. In the pursuit of
this objective, he fashioned a programme of social reconstruction that evolved from his
experiences and experiments in various areas of social life in a kind of trial and error process.
He was deeply conscious of the inertial drag of tradition as well as the natural propensities of
man to pursue narrow and immediate interests and dominate his fellow beings. The central
feature of Gandhi‘s thought is that it is man centred, not system centred. Its premise is the
moral autonomy of man and the possibility of his lasting liberation from his own lower self
and the impersonal and compelling dictates of the structure of society. The ideal social order
is that which gives man the opportunity to realize his moral autonomy and encourages him
always to exercise this autonomy in an enlightened manner that is conducive to individual
and collective well-being.
The movement from the existing imperfect state of man and society towards
perfection requires the inculcation of certain fundamental values by man along with the
establishment of social instrumentalities, which will promote and ensure the perennial
primacy of these values. However, Gandhi postulates the inseparability of ‗ends‘ (values) and
‗means‘ (instrumentalities) that is the dialectical unity of cause and effect. Therefore, a
logical discrimination between values and instrumentalities is not possible – nor even
desirable – in his thought. It is in this context that the basic issues of social change in his
writings have to be identified. In other words, these issues cannot be classified into neat
categories labelled ‗values‘ and ‗instrumentalities‘. Rather, they form a configuration that can
only be analysed in terms of certain objectives, which need to be woven into the social fabric.
From this point of view, we may identify the basic issues of social change prescribed
by Gandhi as the institution of
• human dignity and equality;
• the elevation of labour to a high dignity;
• the quest for self-reliance;
• the propagation of the principle of trusteeship;
• the pursuit of truth and ahimsa;
• the establishment of a socially purposive system of education;
• the recognition of tolerance as a primary value;
• the realization of the inseparability of ends and means;
• and the urge towards a rational and scientific view of life.
The concept of non-violence as advocated by Gandhiji we will realize that his was a
prescription not of the weak but of the strong. He proved in his life time that even the
unorganized and the weak can perform miracles if they got trained in the art of non-violent
techniques of change. Non-violence does not mean, passivity or inaction; but a dynamic
living force. His non-violence was an instrument in the struggle for justice and freedom. It is
a permanent revolution and therefore it is dynamic. Gandhiji's technique as manifested in his
life is an exemplary struggle of mass truth against degradation. Non-violence as practised by
Gandhiji had three basic elements: (i) Creation of a human society involving non-violent
methods of resisting exploitation, (ii) education of oppressed to take positive and
Constructive steps to resist exploitation and development of good and harmonious
relationship between oppressed and oppressor once the struggle was over, (iii) ushering in of
a non-exploitative decentralised economic and political institution. According to Gandhiji
non-violence is a rule of action, it is the duty. His non-violence is not merely a philosophical
principle; it is the rule of life. Many regard it as an abstract idea but it is a simple yet
relentless imperative.
Non-violence as preached and practised by Gandhiji is not a single virtue or a single
quality of life but congeries of qualities or virtues like compassion, selflessness, self-
renunciation, to the extent of reducing oneself to zero and fearlessness and therefore to
Gandhiji quality matters rather than numbers. He advocated the practice of non-violence in
every walk of life— individual, institutional, political, social and economic. He believed that
Ahimsa is a weapon of matchless potency even though the results may not be clearly visible.
Non-violence works in a silent, subtle, unseen way & leavens the whole society. Non-
violence, the greatest force at the disposal of mankind, like charity, must begin at home and
those who advocate the use of these weapons must work to ensure a just, social order within.
Non-violence is a must for democracy and can make the parliamentary system really
effective. To return to the issues of social change identifiable in Gandhi‘s vision, the
institution of human dignity and equality as the guiding principles and objectives for social
reconstruction derived from his belief that every human being, by virtue of the element of
divinity in him, must be recognized as having intrinsic worth and as deserving of the
highest respect, and he should feel and be free to achieve his full potential.
Denial of dignity or equality to an individual was thus unacceptable, not so much for
being offensive to formal human rights, as for its effect of crushing his spirit and denying the
Supreme Being itself. The dismantling of the artificial barriers that categorized human beings
according to descending scales of dignity and equality was a sine qua non for the ideal
society and necessitated a conscious realization of the moral indefensibility of these
categories on the part of those who were responsible for their sustenance and benefited from
them. But it also required the assertion of the right to dignity and equality by the victims of
their denial. This, in turn, required the removal of artificial distinctions between different
kinds of labour, and particularly between intellectual and manual labour, through the
universal acceptance of bread labour and the pursuit of self-reliance by individuals as well as
different levels of collective life from the family to the nation, which was represented by such
ideals as the self-sufficiency of villages with respect to their essential needs and use of
swadeshi. A significant component of this approach was the minimization of wants and the
related idea of non-retention of what was surplus to the satisfaction of natural needs. In order
to ensure against the resultant accumulation of unproductive wealth, Gandhi postulated the
principle of trusteeship whereby the rich were to act as trustees for their superfluous wealth,
which was to be used for society.
It is true that dignifying of labour, self-reliance and trusteeship are generally
associated with the economic realm of Gandhi‘s thought. Yet, they are of central relevance to
the process of social change for several reasons. Firstly, Gandhi himself insisted on the
comprehensive and integral nature of his ideas and their categorization is, therefore,
anathema to his scheme for social transformation. Secondly, these ideas, despite their
apparent economic orientation, are basically concerned with and provide important MEANS
(instrumentalities) for social change through the metamorphosis of man into a social being in
the true sense. Thirdly, their operation represents and reinforces the innate higher traits of
social commitment and sympathy in human nature. In the ultimate analysis, the elevation of
labour to a high dignity, the quest for self-reliance and the propagation of the principle of
trusteeship are important basic issues of social change because they have a direct bearing on
extant social structures and human tendencies that militate against progress towards the ideal
society.
Truth and ahimsa were regarded by Gandhi as forming an inseparable complex,
logically distinguishable only in that the former is the end and the latter, the means. Although
he defined truth variously in different contexts, there is no inconsistency in his formulations.
To him, truth (the absolute truth) is identical with the ultimate reality which pervades the
universe (the eternal principle or God). However, man cannot realize this absolutely and is
prone to regarding a particular facet of it, relative in time, place or substance, as the end
itself. This may generate conflict between specific relative truths.
However, in the contest between different relative truths, there can be no place for
asserting the superiority of one over another and, therefore, for the imposition of one‘s own
perception over an opponent. This necessitates the adoption of ahimsa as an operative creed,
indeed as a supreme duty, not merely in the negative sense of not inflicting physical or
emotional injury on any living being, but also – and more importantly – in the positive sense
of active empathy with and love for the opponent, even to the extent of inviting and
experiencing self-suffering. The struggle for social change, therefore, requires the inculcation
of persistent concern for the disclosure of the absolute truth. This implies that each
individual must recognize the relative character of his own variant of the truth and commit
himself to non-violence. In other words, social change has to be predicated on a conscious
and continuing pursuit of truth and ahimsa, the mode of its articulation being satyagraha.
To Gandhi, education could sub serve social change only if it gave primacy to
character building over the acquisition of knowledge and occupational skills, and was
moreover related to the individual‘s environment and oriented towards its betterment. The
character building aim of education ought, he felt, to be directed to the inculcation of selfless
values and attitudes, and should contemplate the whole life by informing and pervading its
learning and occupational functions. Education for its own sake or for acquiring specialized
information in isolation from the process of development of society was, he believed, a
contradiction in terms. His Basic Education scheme sought to universalize education by
making the school complementary to the home and integrating value orientation with
vocationalization, while ensuring the economic self-sufficiency of the school. His urgent
stress on the establishment of a socially purposive system of education reflected the
importance he attached to education as an efficacious agent for social change.

Gandhi‘s emphasis on the recognition of tolerance सहनशीलता as a fundamental value

arose only incidentally from his concern over the apparently endemic tensions and strife
afflicting contemporary inter-communal relations in India. This was so because, to him,
tolerance as a basic principle derived from his conceptions of equality among the constituents
of plural societies, truth and ahimsa. Each collective identity had the same rights as the
others, irrespective of size, and could claim to espouse no more than a relative
truth. Moreover, it could only exercise the right to self-expression if it conceded the same
right to others, which implied the practice of ahimsa. An injured party was enjoined to seek
redressal only through the medium of satyagraha. Tolerance demanded that contentious
issues be resolved through dialogue, arbitration and compromise without sacrifice of the
fundamental principle. Tolerance alone could, he believed, provide lasting foundations of
overall integration and harmony in plural social orders.
Gandhi was emphatic in turning down the assertions that an object could be detached
from the means adopted to attain it and that the individual had the freedom to employ any
from a range of optional means to achieve a desired end. To him, ends and means were
inseparable and, in fact, convertible terms, and both ought to be equally pure. Moreover,
since means were themselves ends in the process of realization, different means lead to
substantially or qualitatively different outcomes, and fair results can only emerge from fair
means. His stress on the fairness or purity of means was also derived from his belief that man
can only strive and cannot command results, for he has control over means alone, never on
ends.
What an individual achieves through impure means only degrades him and makes him
a lesser mortal instead of aiding him (as pure means do) to realize his full stature. Impure
means (such as violence, hypocrisy and treachery) also involve the exploitation of other
individuals and, therefore, even when they achieve immediate results, they sow the seeds of
dissension and reaction among those who have been used and render the results unstable or
ephemeral. Good means, or those consistent with truth, ahimsa and justice, may take longer
to fructify, but their fruits are enduring. Gandhi, therefore, insisted that the realization of the
inseparability of ends and means was essential for positive social change. Although the
premises of some of Gandhi‘s ideas were distinctly a-secular and he employed an idiom and a
metaphor that were spiritual in appearance, he developed his ideas in a rational manner and
reached his conclusions through the scientific method of observation, hypothesis and
experimentation. He readily admitted errors and varied the experiment to discover the proper
way to the solution of a particular social problem.
He always made the first test of a hypothesis on himself before he asked anyone else
to try it. In 1933, he stated that he had developed the ―science of satyagraha‖ through
―scientific research‖, to which he had applied ―all the skill of a scientist‖. His approach to
social problems, including religious and traditional issues, was always critical and he
advocated the test of reason to prove the soundness of any doctrine or custom. His critique of
the methods and activities of the cow protection societies, the concept of untouchability, and
contemporary Hindu and Muslim fundamentalism was out and out rationalist in temper, as
was his advocacy of the revisions of the (Hindu) Smritis in the light of contemporary goals
and needs.
He believed that his own concepts of equality, truth, ahimsa, swadeshi and bread
labour would find universal recognition only when vindicated by popular rationality. It is true
that he gave faith a higher pedestal than reason in some respects, but at the same time, he held
that while faith transcended reason, it did not contradict it, and reason remained a valuable
guide to man in his social life. Thus, to Gandhi, the urge towards a scientific and rational
view of life was an important instrumentality for social transformation. However, Gandhi
rejected the utilitarian calculus of the greatest good of the greatest number because it, ―in its
nakedness, means that in order to achieve the supposed good of 51 per cent, the interest of 49
per cent may be or rather should be sacrificed‖. He characterized it as ―a heartless doctrine
which had done harm to humanity‖. Against the utilitarian ideal, he proposed ―the only real
dignified, human doctrine‖ of sarvodaya, or the greatest good of all, which could only be
achieved ―by uttermost self-sacrifice‖.
To be animated by the spirit of self-sacrifice was to proceed towards self-realization,
the goal of which was the achievement of integration between the individual and society.
However, this goal could only be reached gradually, for man was subject to a variety of
limitations, physical, physiological and intellectual, which retarded his ability to transcend his
proximate environs. Gandhi, therefore, prescribed the path of commitment and service to
―our immediate surroundings to the exclusion of the more remote‖, which is articulated by
the concept of swadeshi. Thus, Gandhi‘s thinking on social change was in terms of a social
revolution in which systemic change was attained through a moral revolution in values. His
most important contribution to the general techniques of revolution was the theory of ahimsa
(non-violence) and its practice in the form of satyagraha. This included, firstly, the use of
moral force by an individual dedicated to the service of the people and, secondly, collective
pressure and persuasion against the opponents.
What was envisaged by Gandhi was a dialectical opposition of values in which the
satyagrahi pitted the whole of his spiritual strength against the opponent and was prepared to
suffer all hardships – physical and emotional – heaped on him. Initially, the opponent might
not be moved, but Gandhi believed that no individual was without a divine spark which
could, in certain circumstances, be ignited and made to respond to a moral appeal. The
satyagrahi‘s effort was to reach this depth of the individual being and bring out its most noble
aspect.
Violence, or even a slight compromise in means, could not be considered, as the
question concerned human values. Against such an onslaught, the opponent is expected to
assert his perception of truth or reality and the struggle might continue, but each stage would
be marked by a higher level of truth. In such a moral struggle, however long and protracted,
the outcome would perforce be a moral one, for as long as the protagonists of different partial
versions of the truth made a constant effort to comprehend the fact of the relativity of their
perception, their confrontation initiated the process of its revelation and had the positive
outcome of bringing all closer to the absolute truth.
Exploitation and violence are common phenomena of life. Transcendental values such
as honesty, morality, harmony and kindness, which point the way to an integrated and simple
life, hold little attraction. Powerful divisive forces are at work in their place, which are
leading to an extreme fragmentation of our social and political life. Religion, region and
language have become shibboleths under whose cover many crimes are committed. Another
major, fallout of modern civilization is the very real threat to our ecosystem or biosphere. For
example, carbon dioxide emission levels have risen by 29 per cent in the last 150 years,
leading to global warming, which is causing glaciers to melt, raising sea levels and drowning
coastal lowlands. Our soil, air and water are getting clogged with noxious chemicals from
polluting industrial effluents, which, in turn, are dangerously impacting human health,
reportedly even causing diseases such as skin cancer, gastrointestinal, eye, dental and bone
problems, ‗spontaneous‘ abortions and even altering human DNA. In such a grim scenario,
Gandhi‘s proposals for social change take on special relevance. Modern writers and thinkers
have recognized the fact of the ―broken totality‖ of modern human life lacking a notion of
intrinsic good and a holistic approach. Gandhi emphasized the essential oneness of all life
with interdependence as the law of life. This was also the supreme truth or God for Gandhi,
the realization of which was the goal of all life.
Satyagraha was the means he forged for the purpose. The concept was integral to the
pursuit of truth and ahimsa. One might question the practicality of the technique of
satyagraha for bringing about changes in the modern social and political milieu. If it is
accepted that there are and always will be individuals who can rise above themselves and
energize radical movements that articulate popular concerns with determination and restraint,
satyagraha will assume significance as an effective and relevant modality of popular
action. The burgeoning environmental movements in the heartland of modern industrial
civilization, and particularly their local and communitarian articulations, represent the core of
the technique of satyagraha in their non-violent and mass character. The degree of success
they have achieved in forcing governments to institute ecological legislation, compelling
industrial units to abide by them and infusing people with ecological consciousness
vindicates the practicality and relevance of the concept. Evidently, there can be no greater
indictment of modern civilization than the arms race between the superpowers and the lesser
powers, their heavy reliance on the sale of arms to other countries and the increasing
sophistication in the production of weapons designed to annihilate large portions of mankind.
In this situation, non-violent techniques, which require both moral courage and physical
courage, appear to be the only rational way out. As Gandhi suggested, one major power will
have to have the courage to begin the process of disarmament by disarming itself, rather than
continuing to participate in the arms race.
In this context, it may be noted that a group of Palestinian nationalists had tried to
apply Gandhi‘s philosophy of non-violence to force Israel to end its occupation of West Bank
and the Gaza Strip. Leading the movement was Mubarak Awad, director of the Palestinian
Centre for the Study of Non-Violence, who was convinced that the Israelis did not know how
to handle people who practised non-violence. Awad came to India for six weeks in 1986 and
discussed with Gandhians the ways in which he could use Gandhi‘s philosophy for advancing
Palestinian nationalism. He said, ―I tell the people no throwing stones, no violent behaviour
of any kind. Even if the tanks come, do not run away because you have truth on your
side.‖ Well known people‘s movements in recent history based on civil disobedience have
acknowledged the strong impact of Gandhi on their philosophy and strategy. Martin Luther
King, the leader of the civil rights movement in the United States, said: ―Gandhi was
probably the first person in history to lift the love ethic of Jesus above mere interaction
between individuals to a powerful and effective social force on a large scale …. The whole
concept of ‗satyagraha‘ was profoundly significant to me.‖ Gandhi became the symbol of
resistance and was acknowledged as such by non-violent revolutionaries in Eastern Europe,
such as Lech Walesa in Poland and Vaclav Havel in Czechoslovakia in the 1980s The Dalai
Lama has always proclaimed the influence of Gandhi in his non-violent effort to gain
autonomy for Tibet. In the 1990s, Nelson Mandela was in a position to publicly acknowledge
that ―the Gandhian influence dominated freedom struggles on the African continent right up
to the 1960s‖. Very recently, Gandhi‘s influence appeared to have motivated the Buddhist
monks who launched a powerful movement in Lhasa in March 2008 and in Yangon against
the authoritarian regime in Myanmar.
In terms of social development, India presents a paradox: While, on the one hand,
cultural pluralism is plainly evident, on the other, communalism and communal strife pose a
major threat to peace and development. Gandhi‘s views in this regard assume a great deal of
relevance for us. His chief concern was the evolution of human values in the context of truth
and morality, and for this reason, he was not dogmatically attached to any religion. In his
view, all the principal religions of the world were manifestations of truth, but none was
perfect because each was interpreted through human agency. Each religion had to be looked
at from the point of view of the adherent as it satisfied a spiritual need in him. Equal regard
and mutual tolerance must form the ground rule of life in a multicultural society. What was
necessary was to consider the essential and underlying spirit of a religious system, rather than
its external and mundane details. Gandhi was uncompromising in one respect. Reason, he
said, must form the sole guide for accepting the authenticity of religious texts and, therefore,
the irrational and superstitious customs and traditions associated with religion should be
rejected.
The state, in Gandhi‘s opinion, had to be strictly secular and keep aloof from all
religious activities and not patronize any denomination at all. Appeal by the government to
the religious sentiment in any form was reprehensible. The majority community had a
positive role to play in defusing communal tension. Being stronger it must, he said, extend
the hand of friendship and try to make the minorities feel secure. In this context, Gandhi
always desired that respected leaders of both communities should meet together and discuss
contentious issues in a spirit of mutual regard and consideration for the sentiments of each
other. Issues that could not be decided in this manner should be referred to arbitration
councils composed of eminent persons enjoying a reputation for fairness.
Another suggestion of Gandhi‘s for defusing communal tension has a good deal of
contemporary relevance. At the level of the locality, individuals enjoying the trust of both
communities should form peace brigades, the purpose of which would be to iron out
differences and form bridges to promote active cooperation between the communities.
Women, he felt, had a special role to play here. Gandhi believed women had greater
persuasive powers and could effectively mould public opinion. Gandhi died a martyr to the
cause of communalism and, in his death, showed the path to communal harmony. The press
and other media have always played a major role in the spread or containment of emotive
issues such as communalism. Gandhi was in favour of editors, journalists and reporters
following a minimum code of professional morality and reporting with a sense of social
responsibility. He was also of the view that scurrilous writing in the press should be
submitted for review to the arbitration councils, which would verify the facts and have
correct versions published. Such a policy could be followed in our own times with common
benefit to all.
Gandhi regarded education as a powerful medium for transmitting secular and
humane values to children. He stressed the need to ensure that educational curricula were free
from religious bias and designed to promote fundamental ethics common to all religions. He
was totally opposed to the ownership and management of educational institutions by religious
bodies, as they often propagated communal feelings. However, he did not mind established
religious institutions imparting purely religious education, for this was not meant for the
general populace or general students. These ideas are quite germane to the present as state
sponsored or state aided educational institutions in India are neither able to promote secular
ethics or social consciousness among pupils, nor combat overarching communal biases
among the young. Another important value where education could play a positive
interventionist role was that of manual labour. It is strange but true that manual labour is
looked down upon in an agricultural country like India. This is the reason for the sorry state
of the labourers in the country, the undue rush for white collar jobs and the deep social divide
so plainly visible between those who labour with their hands and those who function from
their desks. Gandhi‘s doctrine of bread labour made him regard manual labour in the light of
a sacred duty laid upon each individual, regardless of his vocation in life. He believed in the
equality of all labour and in the corresponding equality of wages. If Indians would alter their
attitude towards manual labour and try to approximate Gandhi‘s approach, many of the
economic and social ills in the country could perhaps be resolved. One obvious way would be
to include manual labour in the school curriculum, not in a mechanical way, but integrated
with the rest of die curriculum, as Gandhi had envisaged.
Gandhi‘s emphasis on swadeshi, which did not merely denote ―belonging to one‘s
country‖, but also to the immediate neighbourhood, is extremely important for our times.
Local institutions and organizations for managing local affairs have either dwindled or
become non-existent with the result that we have lost faith in ourselves to do anything and
constantly rely on the authorities to solve our local problems. The need of the hour is to
arouse popular consciousness about local issues and try to resolve them through voluntary
cooperation. People in the field of appropriate and indigenous technology are showing ways
in which even a force like electricity can be produced locally, rendering huge dams
unnecessary. The indigenous water harvesting technology being tried out in various parts of
India would have met with Gandhi‘s whole hearted approval. Conservation of resources was
an article of faith with him.
The doctrine of swadeshi also assumes significance in the face of the economic and
cultural imperialism launched by multinational corporations in developing countries. The
government and the people need to make concerted efforts to stop the march of the
multinationals and launch a simultaneous movement to promote the consumption of
indigenous products. With India‘s manpower and agricultural resources, it must be obvious
even to laymen that the emphasis in production should be on small scale and cottage
industries, which would do justice to India‘s resources and bring about substantial uplift of
the rural poor, who compose the overwhelming majority of the country‘s population. Gandhi
was wholly in favour of small scale production, it being most beneficial for humanity – man
would not be uprooted from his native soil or lose his empathy with nature. This may sound
like turning the clock back, but may well become necessary very soon.
Gandhi‘s persistent emphasis on sound management of agricultural production in
India assumes great significance in the context of the current global food and unemployment
crises, which have affected India as well. It would be relevant to quote M.S. Swaminathan,
the celebrated agricultural scientist and Father of the Green Revolution in India, on the issue:
―Carefully planned agricultural progress can help to create simultaneously more food, income
and jobs. It is only agriculture, including crop and animal husbandry, fisheries, forestry and
agro-processing, which can promote job led economic growth. Modern industry, in contrast,
promotes jobless growth, which will lead to joyless growth in population rich nations. In his
quest for the satisfaction of his senses, modern man has indiscriminately exploited his
environment, both human and non-human. In the process, he has become spiritually impover-
ished and alienated from his true self, which demands sharing and giving for its fulfillment.
The current danger to life from all kinds of pollution and ecological imbalances is the result
of man‘s thirst for material possessions and personal advancement. This process has had a
reaction and led to an upsurge of movements and activities to protect the environment. Some
such are mentioned here as they are closely related to Gandhi‘s ideas. The Chipko Movement
was launched in the Garhwal hills of north India for the preservation of the forests. Inspired
by Gandhi and Acharya Vinoba Bhave‘s Sarvodaya Movement, it was led by Sunderlal
Bahuguna and first began with the villagers embracing tree trunks to protest the felling of ash
trees by a sports goods company. This movement now has global dimensions. Bahuguna is
currently engaged in resisting non-violently the threat of enormous destruction to human life
and the environment by the giant Tehri Dam Project, which is also in the Garhwal region.
Another strong non-violent movement to save the environment, especially the
uprooting of local communities for a giant river project and to prevent the resultant havoc
caused by it, is the Narmada Bachao Andolan led by Medha Patkar with the active and
committed support of several other members of the intelligentsia. More recently, the
satyagraha technique was adopted to protest the construction of big dams across the
Bhagirathi river (the upper reaches of the Ganga), as a result of which two of the six projects
have been suspended so far. The satyagraha is being undertaken by Professor G.D. Agarwal,
a retired professor of the Indian Institute of Technology in Kanpur. The relevance of
Gandhi‘s ideas in the judicial field is becoming increasingly apparent these days. A lawyer
himself, he was well aware of the dilatory tactics and enormous expenditure involved in
litigation, which often resulted in the total denial of justice to the common man. He was of
the opinion that disputes should not reach the stage of litigation and must be resolved through
arbitration and conciliation. He was in favour of reviving the ancient panchayat system of
settling disputes in the villages.
The modern Lok Adalats exemplify to some extent Gandhi‘s concept of rendering
justice. They were first established in 1982 as part of the legal aid strategy. To quote from the
legal journal, The Lawyers Collective, ―Lok Adalats are informal, flexible, participatory
forums which have as their purpose the encouragement of settlements, compromises and the
avoidance of litigation.‖ The parties to a dispute voluntarily utilize their services to avoid the
harassment and frustration often met with in ordinary courts of law. Lok Adalats have no
adjudicatory authority and their judges are usually retired judges, advocates or social
workers, who act only as mediators or conciliators. Lok Adalats have received statutory
status and it is hoped that they will be fully integrated into the present judicial structure. This
will inspire greater confidence among litigants and advocates and provide access to quick,
effective and ―inexpensive‖ justice. Finally, even on the contentious subject of reservations in
jobs and services, Gandhi‘s views are very relevant today. Gandhi believed in social and
economic equality and more so in equality of opportunity, especially for those he called
Harijans. However, he was totally opposed to reservations in jobs and services on the basis of
social categories as that was tantamount to compromising the standard of merit in
them. Moreover, such reservation removed the incentive for improvement and endeavour in
those on whom these benefits were bestowed. He favoured special opportunities for
education and training for the underprivileged sections of society, especially the Harijans.
This would naturally widen the scope of their employment and betterment.
But successive governments have acquired a vested interest in carrying on the policy
of reservations and, in the process, fostered a feeling of antagonism towards the reserved
categories among the rest of the population. What is required is political courage to phase out
the policy of reservations and for the government to follow a comprehensive plan for
securing social justice and equal opportunity for all, particularly at the grass-roots level. ―He
was born like other men, he will die like other men, but unlike them, he will live through the
beautiful gospel he has enunciated, that hatred cannot be conquered by the sword, the sword
cannot be conquered by the sword, that power cannot be exploited over the weak and the
fallen, that the gospel of non-violence, which is the most dynamic and the most creative
gospel of power in the world, is the only true foundation of a new civilization, yet to be
built.‖
References:
 Young India, 1924, p. 378

 Harijan, 31-7-1937

 Chander, Jag Pravesh (1945). Teachings of Mahatma Gandhi. Lahore: The Indian Printing Works

 Gandhi, Mahatma The Collected works of Mahatma Gandhi. Ahmedabad: Navajeevan Publishers.
1980.

 Gandhi, Mahatma The Story of My Experiments with Truth. Ahmedabad: Navajeevan Publishers. 1990.

 Gandhi. M.K. ‗Truth‘. Mahatma Gandhi‟s Writings and Philosophies. n.d. http:/
/www.mkgandhi.org/truth/article3.htm.
 ‗Gandhi‘s Philosophy of Nonviolence‘. Mahatma Gandhi‟s Writings and Philosophies. n.d.

http://www.mkgandhi.org/africaneedsgandhi/ gandhi‘s_philosophy_of_nonviolence.htm.
 Payne, Robert (1997). Life and Death of Mahatma Gandhi. Delhi: Rupa Publications.

 Grover, Verinder (ed.) (1993). Political Thinkers of Modern India: Lala Lajpat Rai. New Delhi: South
Asia Books

 Iyer, Raghvan (ed.) (1990). The Essential Writings of Mahatma Gandhi. Oxford: Oxford University
Press
 WOMEN HEALTH IN INDIA: ISSUES AND SCHEMES

Ranjit Kaur & Kusum Solanky

Communities and countries and ultimately the world are only as strong as the health of their
women.
– Michelle Obama

ABSTRACT
Women have been regarded as the bearer of life. Women are bestowed with the responsibility
of producing young ones for the continuity of life. Women have always been regarded as the
patient and hardworking individuals. Women not only give rise to new life but also nurture
the young ones with their motherhood and compassion. Women play a number of roles in
their life. So it can be said that women deserve the best education and the best medical
facilities. According to World Health Organisation (WHO), “Health is a state of complete
physical, mental and social well-being and not merely the absence of disease or infirmity.” In
this paper, the writers have focussed on the women health schemes and other aspects of
women health.
Keywords: Women health issues, health schemes.
Introduction:
Since innumerable times women has been considered as the weaker sex in
comparison to men in our country. Women health is the basic requirement of each and every
women to live a better life. Women have the full right to better education and better health
facilities. Women are enlightened to be the owners of their life and the way they want to live
their lives. Women need not any shoulders to cry on because in the present scenario women
has been empowered with legal rights to live their independently. No one can control them
like robots. They possess the ability to learn new things and be physically and socially a
better member of this community. They need not be under anyone control as God has made
each and every individual a unique person.
Each person has some qualities which makes them different from others. Our duty is
just to identify that unique quality and then act according to become successful in our lives.
In order to live a decent life one has to take care of their body. Health can be best managed
through education. Spreading awareness about the health issues and its maintenance can be
best done through education. It is the education route that is the most successful action
because it lets individuals to know about their body and how to take care of it. It applies not
only to men but also to the women community to the largest extent.
PROBLEMS IN INDIA REGARDING WOMEN’S HEALTH:
India is considered as a land of various cultures and traditions. In one way these add
to the rich diversity in India. However at some points these cultures and traditions mend their
effects in a negative way. This leads to certain drawbacks which are as follows:
● Breast cancer: Industrialisation and westernisation has taken a toll on our cultures and
society. This has led to the intake of western diet and delayed child birth age. These all effect
the health of women which may even lead to fatal diseases like cancer.
● HIV/AIDS: There are a major percentage of women who are not given education in India.
This leads to unprotected sex which leads to spread of diseases like HIV. An HIV patient is
treated as an outcast in society as there is no proper awareness of this disease.
 ● Cardiovascular health: In India women are not only considered as weaker sex but also the
neglected sex which is proved by the higher percentage of women being affected with
cardiovascular diseases. This clearly shows that the women need more attention.
● Mental Health: In India there are a large number of cases being reported of abuse by their
spouse. This leads to disturbance in the mental health of women who may get depressed and
commit suicide in severe cases.
CAUSES OF WOMEN HEALTH DETERIORATION:
Women in India have been regarded as the neglected sex in comparison to men. There
are a number of reasons as to why the women have been given such a status. Some of the
reasons are as follows;
● Son is regarded as the happiness and symbol of growth for the family. It is believed that
it is the son that carriers the name of the family to future generations.
● Son is regarded as the old age caretaker of parents.
● Girls are regarded as the burden on the family as parents have to arrange for dowry at
their wedding
● Gender discrimination also plays a major role. Boys are given more nutritious food than
girls as it is boys who are the bread earners of their family.
● Female foeticide in various parts of the country causes the disturbance of sex ratio.
● Superstitions and various social evils like child marriage etc affect the heath of females.
● Lack of absence of proper hygiene facilitates the spread of various diseases especially
in rural areas.
● No proper education system for girls also results in lack of awareness of health issue,
for example purdah system does not let girls to attend school.
● No proper hospitals for the successful delivery during child birth.
Men’s Health and Women’s Health: Understanding the Difference
Many people think of ―women‘s health‖ and ―reproductive health‖ as somewhat
synonymous concepts. While it‘s true that some health conditions, such as breast cancer and
gynecologic health issues, predominantly or solely affect women over men, there are plenty
of health issues that affect both men and women in different ways.
Women‘s health research is imperative to understand the impact that sex and gender
have on various diseases and overall health. Both of these concepts—sex as a biological
classification and gender as a socially constructed role—have an influence on one‘s health.
Take mental health, for example. Due to their chromosomal and hormonal
differences, women are more likely than men to experience depression as a result of puberty,
pregnancy, and menopause. As a gender, women are culturally more likely than men to talk
about and seek treatment for mental health issues.
Another example is heart disease. We tend to understand common heart attack
symptoms as they appear in men, with the image of a man clutching his chest and falling to
the ground. In women, however, a heart attack is often much less severe. Sometimes an
attack is barely even noticeable, with symptoms including prolonged discomfort, dizziness,
fatigue, and sweating.
 While heart disease is a leading cause of death among men and women alike, women
are often underrepresented in clinical trials relating to cardiovascular medications. In fact,
one study on aspirin as a heart attack prevention method included 10,000 male participants
and zero women.
Even with the significant health differences between men and women, health research
did not adequately include women for years. Fortunately, this has changed. Researchers are
continuing to make significant improvements when it comes to understanding and advocating
for women‘s health.
SCHEMES FOR WOMEN HEALTH IN INDIA:
Various schemes have been put forward for the improvement of women‘s health
status in India. These schemes are as follows
● The Indira Gandhi Matritva Sahyog Yojana:
It is a conditional maternity benefit plan. It was introduced in 2010. It comes under
Ministry of Women and Child Development. Its objectives are to provide cash to pregnant
women so that they can have a safe delivery and a better health services.
It helps mothers to follow Infant and Young Child Feeding (IYCF) practices for the
first six months. It is basically a cash transfer scheme to pregnant and lactating mothers. The
mothers who are already employees in organisations are exempted from this scheme as they
are entitled for paid maternity leave.
● Janani Suraksha Yojana:
It was introduced on 12th April 2005. It comes under National Rural Health Mission.
It is a modification of National Maternity Benefit Scheme. Its main objective is to bring
down the number of deaths occurring during child birth. A large number of women die during
delivery. In order to reduce the mortality rate this scheme was introduced to help mothers
during and after pregnancy and also allows for safe delivery to prevent the death of mother
and infant.
This scheme provides cash to the women belonging to Below Poverty Line and ST
category. It also includes ASHA(Accredited Social Health Activist) who are the female
volunteers working for safe delivery of pregnant women.
● Janani shishu suraksha Karyakaram :
It was introduced on 1st June 2011. Its main objective is free and cashless delivery
and also providing free drugs to pregnant women.
This scheme also provides treatment to newborn babies who are sick for 30 days after
birth. The scheme also includes free transport to hospitals and back to home. The scheme is
extended to cover sick infants.
● Beti Bachao Beti Padao:
Beti Padao It was introduced in October 2014 and launched on 22nd January 2015 at
Panipat, Haryana. Its main objective was to focus on the decreasing child sex ratio. It aims at
gender discrimination, protection and education of girl child.
OTHER ASPECTS OF WOMEN HEALTH IN INDIA
● Village health and nutrition day :
It is organised to spread awareness among women for their health benefits and also
provide counselling on menstrual hygiene, family planning and breastfeeding.
● Reproductive and child health camps :
This programme is also known as Parivar Swasthya Sewa Divas(Family Health Day).
This camp aims at child examination and proper check up of women by a gynaecologist.
● Family Planning: This programme aims at maintaining a manageable size of the family.
Its main objective determine the age of marriage and the birth of first child. It also suggest
that there should be atleast 3 years difference between the successive child births.
● Total fertility Rate : It is the average number of births a women has till the age of 50
years. For this family planning practices such as contraceptive pills, copper T etc has been
followed.
● Adolescent reproductive and sexual health: The individuals within age of 10-19 years
are considered as adolescent. For the accomplishment of this objective of improving
adolescent health various schemes have been put forward. Some of these schemes include
Rajiv Gandhi Scheme for Empowerment of Adolescent Girls(SABLA), Sarva Shiksha
Abhiyan, Nehru Yuva Kendra Sangathan etc.
● School health programme:
It was introduced to cater to the needs of the school going children. It takes into
account the children in the age group of 6-18. It covers the physical and mental health of
children. It looks after the disability, deficiency and early diagnosis of diseases. It also
provides the counselling services.
Weekly iron folic acid supplementation:
Deficiency of iron leads to anemia in children. Anemia occurs due to poor intake of
nutrients in diet. It leads to weakness among students. The girl students are mostly affected
with anemia due to onset of menstruation cycle. This programme facilitates the intake of
weekly iron tablets to combat the iron deficiency. The programme is lead under controlled
supervision.
● Immunization:
Immunization is necessary to eradicate diseases which affect the children and finally
affecting their physical ,mental and social life. The most prominent example of eradication of
disease is polio eradication. Thus a universal immunization programme covers all the related
diseases which should be eradicated so that a child‘s development is proper and manageable.
AYUSHMAN BHARAT SCHEME:
This scheme is introduced in the latest budget and it aims at universal health
coverage. This scheme was announced by Union finance Minister Shri Arun Jaitley on 14th
March 2018. Prime Minister Shri Narendra Modi officially declared this scheme on 14th
April 2018 at the occasion of Ambedkar Jayanti.
The Prime Minister said , ―The Ayushman Bharat Scheme is not limited to simply
providing a service ,but also invokes public participation so that we can create a healthy ,
capable and content New India‖. This scheme aims at development of Health and Wellness
Centers around the whole country. It is considered as the world‘s largest universal health
coverage scheme.
ROLE OF EDUCATION ON WOMEN HEALTH:
Education plays an important role in the improvement of women health. If we provide
education to young girls then they will be aware of the various physiological processes of
their body. They will be able to plan their future in a much better way. With education they
can decide when to get married and also plan their future in a much better way. With the help
of family planning programme they can decide about the size of their family. These decisions
for their future will bring positive outcomes for their country as well. By deciding about the
size of their family they can curb the population explosion and this will finally result in a
healthy country. Various programmes started by the Government for education of girls have
provided as a boon for them.
CONCLUSION:
The health of a mother and child is a more telling measure of a nations‘ state than
economic indicators. -Harjit Gill. Mother Teresa is the best example who devoted all her life
for serving people. She was considerate to helping people and to overcome their miseries.
She helped women and children to live a decent life and took care of them with love and
compassion. Mother Teresa says, ―It is not how much we do, But how much love we put in
the doing. It is not how much we give, But how much love we put in the giving.‖ By going
with the words of Mother Teresa , we can say that each and every individual has a right to
live a decent life. It is our right to live and no one can deny it. The Government schemes and
policy provide individuals to live a healthy life irrespective of what societal strata they belong
to or what sex they belong to. Every country should aim at building a healthy status of all its
citizens. Women should be given much more importance as it is they who run the families
and also who work for the development of their country. Women are the caretakers of their
children and nurture their families. So women should be empowered and should be given
facilities so that they can live a better life.
References:
 Desai, Neera; Krishna Raj, Maithreyi (1987). Women and Society in India. Delhi: Ajanta Publications
India.

 Indian Institute of Training and Development (2002). Health Schemes and Grants, Government of
India: Women and Child; Volume 2 of Health schemes and Grants, Government of India.

 Kumar, R. (2008). Challenges of Health care in India: Economics and administration. Delhi: Deep and
Deep Publications.

 Menon, Nivedita (2012). Seeing Like a Feminist. Penguin, UK.

 Pandya, Rameshwari (2008). Women Welfare and Empowerment in India :Vision for 21st century.
New Century Publications.

 https://en.wikipedia.org/wiki/Welfare_schemes_for_women_in_India
 http://vikaspedia.in/social-welfare/women-and-child-development/child-development-1/girl-
childwelfare/beti-bachao-beti-padhao
 https://en.wikipedia.org/wiki/Women%27s_health
 http://vikaspedia.in/health/nrhm/national-health-programmes-1/janani-suraksha-yojana
 http://vikaspedia.in/social-welfare/social- security/pension-family-and-maternal-benefits

 https://www.gktoday.in/academy/article/govt-maternity-benefit-scheme-igmsy-operational-since-
october2010-on-pilot-basis/

 http://vikaspedia.in/health/nrhm/national-health-programmes-1/janani-suraksha-yojana

 https://www.nhp.gov.in/janani-suraksha-yojana-jsy-_pg

 http://phmindia.org/wp-content/uploads/2015/09/Indian_Womens_Health_Charter.pdf

 https://www.oxfordmartin.ox.ac.uk/downloads/briefings/women's-health.pdf
 http://www.wiego.org/sites/default/files/publications/files/Jain-Health-Financing-India-WIEGO-
WP29.pdf

 http://www.wcd.nic.in/about-us/about-ministry
 TRACING GANDHI’S PRINCIPLES IN THE 21st CENTURY

Suyasha Singh Isser

Abstract
The world has been witnessing groundbreaking transformations lately which has significantly
impacted India. Now, the problems are not merely of physical nature, but they have become virtual in
nature too like the dawn of the usage of Artificial Intelligence, IT development, Cyberspace, E–
governance which has completely modified the forms of interactions we have with others. This has
caused emotional and mental turmoil which people are still struggling with to form the kind of rules
to counter. Looking back at the time of independence, the economic, political, social, and cultural
climate of the country has evolved significantly. To address these challenges people are dwelling deep
into the spiritual aspects of our rich heritage. In order to contribute to global well-being, the state has
taken initiatives in the direction of digitization, healthcare, and climate resilience calling for
'Vasudhaiva Kutumbakam‟ or „World is One Family.' They have even introduced a National
Education Policy under the guidelines of Aurobindo Ghosh and Swami Vivekananda. The idea is to
bring in changes by instilling the idea of being ethically conscious and tapping into the moral nature
of society. This can be done by considering the idea that an individual forms the basis of society and
the rest of the political, economic, and cultural sectors are built around them. An attempt is made in
this paper to appreciate Gandhi‟s teachings to help us understand the way forward in the 21st century.
It will explore Gandhian philosophy on the socio-political issues of society whose roots can be traced
further to work in the present and the future.
Keywords: Cultural, Ethical, Virtual, Moral, Political, Struggle
Introduction
Gandhi is often referred to as ‗Practical Idealist.‘ The term ‗ideal‘ is used because he believes
in spirituality, and the term practical is used because he tries to bring it into practice. He
advocated that the moral and religious views that he is advocating can be put into action in
the functioning of the state and the society and not merely something to talk about. He does
not talk about introducing a completely new setup, but the idea is to introduce certain reforms
in the already established institutions and their values. He has built all his ideas around truth
and non-violence and the thought system is normative in nature. He aims to make the system
healthier.
It cannot be considered that Mahatma Gandhi‘s teachings were his direct legacies
taking into consideration that India of the 1900s was under distressed administrative and
economic conditions and there was a need for an independent visionary leader who would
bring the country together for a free destiny. The goal is to attain happiness by preserving
one‘s mental and moral growth. Gandhi‘s idea was to empower local communities through
Panchayati Raj came out of an administrative necessity.
The fate of panchayats seems to depend on the state of the individual village in the
first place, whether there is a dominant caste willing to use it constructively, or
whether there are competing castes or warring factions that use the panchayat as a
new arena for their traditional battles rather than as an agency for self-government
and an instrument of development. (Brown, 1969: 326)
The lack of judicious distribution of amenities which was crucial for economic
development further widened the idea of how to allocate funds to the communities in need.
His vision was that village communities were the ones that could produce the necessities of
life away from the towns which exploit the poor. Gandhi deals with the normative idea of
‗ought‘ to form an ethical basis of society. The groundwork is that society has no place for
anyone‘s brutish and selfish behaviour and to exist together people need to make a conscious
effort to surpass their egoistic tendencies. Various theories have been suggested so far to
display the idea of how the need for a system arose in the history of humankind which will be
further discussed in the next section. Meanwhile, considering of the ‗state of nature‘ given by
Hobbes who said that people entered a contract to avoid conflict with each other. He suggests
Non-violence and Self-sacrifice remain at the basis of the functioning of society.
State and the Individual
Jean Jaques Rousseau in The Social Contract talks about the relation between an
individual and the state. He says that in the State of Nature, everyone lived in peace, equality,
and tranquillity but later due to the division of labor and acquisition of private property the
gap widened among them. To restore the balance everyone came together to give up their
freedom for the greater good to maintain law and order. To work this system, the General
Will is more important than the Individual Will. An individual will have to let go of his
aspirations and interests if it coincides with the interests of the General Will.
In contrast to this, Gandhi advocates that an individual forms the basis of a society.
They are the basic unit around which the political, economic, and social organizations are set
up. No progress is possible without an individual's growth because a state's success depends
upon its success. The nation can prosper only if the citizens are ethically conscious and
morally pure. A government can function if its system is not sacrificed time and again based
on the selfishness of a few. Therefore, it is important to provide peace and stability to a
person. The supreme duty of an individual is pressurising the government through non-
violent non-cooperation movements against any kind of exploitation.
Non-Violence
A human being is an amalgamation of both body and spirit. Even if an individual's
organs and senses can be destroyed their spirits cannot be destroyed. According to Gandhi
Ahimsa (the act of non-violence) is natural to humankind. It includes violence against
thought, speech, and action. The positive aspect of Ahimsa is resonates with love which helps
free our minds from malice, jealousy, hatred, etc. It helps us comprehend feelings of kindness
and compassion. He believes that Non-violence is only for the strong and not for the weak
since it requires a lot of energy and strength to love somebody. It is a difficult discipline to
acquire because it is very easy to hate someone but difficult to love.
Gandhi believes that violence is essentially an expression of weakness. One who is
inwardly weak develops a sort of fear and out of fear starts arming himself against
real or imaginary enemies. Violence may have the appearance of strength, but it is
born out of fear starts arming himself against real or imaginary enemies only he can
be truly non-violent and has conquered fear. The capacity to kill is not a sign of
strength, the strength to die is the real strength. Only when one has this strength in
him one can claim to have risen above fear and can practice non-violence. (Lal, 2014:
111)
Non-violence requires Self-sacrifice and suffering. There will be conscious suffering
on the part of the sufferer since we give the opponent‘s mind to calm down and help them
bring out the essential goodness that is in them. Here, the non-violent person doesn't bow
down, but the opponent does after a prolonged period until they are almost put to shame. The
practice of Ahimsa can be achieved only when there is relentless faith in God. The love for
God becomes equivalent to the love for humanity. He makes a significant point in the social
organization which is the idea of 'work.' Humankind needs to understand that there lies no
such distinction between individual pursuits and that of society. There must be harmony
between both considerations. The lack of empathy is widening the gap between people. And
lesser number of people are losing their emotions to be considerate and take into account the
past injustices that have been committed. The current society functions in such a way that
everyone must work in cooperation with each other to survive. To build a world that is
defined by unity, its diversity must be embraced.
Economic Organization of Society
Gandhi highlights the concept of Bread Labour as one of the ways to prevent social
inequality. His viewpoint reflected in his thoughts on an ideal community, Brown
commenting "Gandhi's ideal village was a community of peasants cultivating their land and
producing their food, free from landlords who might subject them to a rural equivalent of the
industrial exploitation he so decried in towns." (Brown, 1969: 328) He says that it is
important for a person to work physically as they need to realize the dignity of their work.
They can choose their line of work because it will help in bringing a sense of equality
amongst its members. He insisted that people who engage in mental work should also do
manual labour to keep themselves fit. The other side of this issue can be witnessed in
contemporary society where with the dawn of the internet and the development of
technology, people's mobility has been restricted. They now depend more on machines to
complete their work which earlier required physical labour. This has widely affected the
social framework since people are becoming more alienated from each other thereby
affecting both their mental and physical health.
Gandhi suggests that there must be moral basis in the economic organization of the
society. It is very difficult to achieve equality of wages in society as not all people will put in
an equal amount of work because of their different capacities. Here, the moral sense of
people will play an important role in creating a relationship of love and trust which will
prevent economic exploitation. Also, the distribution of equal wages will take away from
people their motivation to work hard. They will not take advantage of people and will be
considerate towards others.
Thoughts against Excessive Industrialisation
The growth of a moral society is disturbed by the overemphasis on industrialization.
Developed countries' over-dependence on industrialization not only ruined the socio-
economic scenario of their own country, expansion of the colonies, and war with each other,
but in this way, they tried to dominate the underdeveloped countries to exploit the natural
resources by disrupting their political establishment. Heavy dependence on technology
creates unemployment since the development of technology hampers the job scenario.
Indulgence in the mechanical and artificial pursuits of life starts a process of
dehumanization. The moral sense of a person takes a downturn when their decision-making
abilities are hampered and their capacity to think rationally digresses. Gandhi stands against
all this since it plays with the spirit of man and consequently ruins their soul in their pursuit
of sensual pleasures. The feeling of living comfortably without putting in work takes
precedence.
Politics and Decentralization
Gandhi advocated that even politics is fundamentally spiritual. It should be based on
metaphysical and religious beliefs where it should be realized that everyone is essentially one
and there is goodness present in each of us. Our moral should be to let go of anger,
dishonesty, and hatred toward others. However, Satyagraha remains with everyone. Gandhi
critiqued the centralization of money and power. He advances an ideal form of political and
social system where people possess power. It was governed by self-sufficiency and voluntary
cooperation.
 Although power has been devolved to the village level, its accompaniment is an army
of development officers and workers from the village level upwards. These bring the
prestige and authority of government with them, and though theoretically, they work
in cooperation with the elected panchayat, there is danger that their presence may
make local autonomy into a sham." (Ibid.: 326)
The unjust dissemination of resources brings in problems. The resources when caught
in the system of red tape serve no purpose as mentioned in the section on State and
Individual. The country is still battling with the societal evils that it was battling with before
in different forms. The aim is to change the nature of politics into morals to bring in
behavioural changes inspired by the teachings of Gandhi.
Concept of Seven Sins
The concept of the Seven Sins by Gandhi when considered with the contemporary
perspectives makes a lot of sense. The current underpinnings of the modern society which
reflects in both their personal and professional lives talk about the problems that people face
just because of the lack of conscience exercised by the people.
1. Wealth without Work – The practice of getting something out by doing nothing
and relying on lies and deceit to work on. The responsibility to carry out the work
and the lack of courage to take risks create a financial burden on the people who
depend on them.
2. Pleasure without conscience – People think that being independent means doing
whatever they want to do without exercising their conscience. They hold no
accountability for indulging themselves in their desires. But being truly
independent is holding responsibility and accountability towards their actions and
behaviour not only towards themselves but others as well. They should work with
their moral conscience.
3. Knowledge without Character – It is essential for a person to inculcate values and
principles in their internal character for the development of society. A little
knowledge without quality characteristics is dangerous because then kindness and
fairness will not be exercised and that would not lead to the development of
intellectual pursuits.
4. Commerce without Morality – Every economic system should have a moral
foundation. Any other secret agenda in business does not adhere to natural laws.
Unjust transactions ignoring the interests of the stakeholders lead to moral ruin.
5. Science Without Humanity – The superimposition of science and technology to be
used against the people to cause them harm instead of merging the inequalities
within the society leads to injustices in humanity in the name of real advancement
of humankind.
6. Religion Without Sacrifice – Serving God requires self-sacrifice and empathy.
Selfless contribution to society needs humility and a sense of oneness and
belongingness without any pride and selfishness. This will not destroy the union
between Self and God.
7. Politics Without Principle – The attributes of a good organization are that they
focus their work based on 'loyalty,' 'Teamwork,' and 'innovation,' and are not
merely driven by the goal of profitability. The ones who do not perform well
sabotage their team by hurting their self-esteem with money and power. The
 statement should be that political will must align with social will. Without them,
there cannot be any progress. (Covey: 2003)
To live a life that one can be proud of in this world which is sometimes motivated by
the desire to cause harm and pain to people to fulfill their selfish motives, Gandhi's eleven
vows give us a sense of direction to cultivate our internal values and norms based on
principle which will not only reflect onto ourself but onto others as well through our attitudes
towards the external nature.
1. Ahimsa: Nonviolence – It includes non-violence in thought, speech, and action. Not
harming someone does not mean one can defend themselves. In the face of conflict,
one should always protect themselves.
2. Satya: Truth – God is the only truth. One should always stand for the truth even if
they must defy their loved ones. Mere abstinence from telling lies is not sufficient but
fighting for the truth is important too.
3. Asetya: Non-Stealing – It is theft to possess anything more than the minimum
requirement. Nature gives us enough to survive but owning more than what is needed
will hamper trust. Taking anyone's property without permission is also theft.
4. Brahmacharya: Self-discipline – Any sinful gesture, word, touch, and practice should
be refrained from.
5. Asangraha: Non-possession – It suggests that there should be non-utilization of things
that play an unnecessary role in a person's life.
6. Sharirshrama: Bread Labour
7. Aswada: Control of the Palate – Eating is essential only to keep their body and mind
working. Abstinence from food for pleasure is required because it will increase
medical dependence and will degrade health.
8. Sarvatra Bhayavarjana: Fearlessness – if somebody wants to stand for the truth then
they must overcome the fear of their family, friends, and the government.
9. Sarva Dharma Samantva: Equality of all religions
10. Swadeshi: Use locally made goods – One should purchase things and do business
locally from their community and not look outwards benefitting anyone outside the
country. Uplifting their community will uplift them as well.
11. Sparshbhavana: Remove Untouchability – It has taken deep roots in the society and to
achieve equality and progress in the country it has to be removed. A nation's progress
lies in unity and not in division. (Gandhi Sevagram Ashram: 2003)
Conclusion
Unlike other reformists who depended more on the Western framework to bring
transformations in society, Gandhi's outlook focussed on the grassroots of the Indian
subcontinent. His closeness with the common people and his lifestyle resonated with the day-
to-day struggles and gave him a comprehensive understanding of the demands of society. His
considerations towards the regional, historical, cultural, and political underpinnings added to
his followings. His ideology based on Truth, Non-violence, and Satyagraha did not cohere
with the Western political models of nationalism and was able to pave the way for the larger
audience. The same principles can be used in the present time because to solve any kind of
problem, spiritual reformation becomes a necessity. Until unless an individual changes, the
change cannot be brought to the societal level.
References
 Lal, B. K. Contemporary Indian Philosophy. Delhi: Motilal Banarsidass Publishers, Tenth Reprint
edition 2014.
 Brown, Judith M. ―The Mahatma and Modern India.‖ Modern Asian Studies 3, no. 4 (1969): 321-42.
Doi: 10.1017/S0026749X00002778.

 Gandhi Sevagram Ashram. ―Mahatma Gandhi‘s 11 vows.‖ Accessed July 28, 2023.
https://www.gandhiashramsevagram.org/gandhi-myth-faq/vows-of-gandhiji.php.

 Covey, Stephen R., Principle Central Leadership, (India: Simon & Schuster Export edition, 2003), 87-93
KHADI INDIA PERSEVERING TO PRESERVE INDIA’S CULTURAL HERITAGE
Arushi Puri & Prabhdip Brar
Abstract
Khadi fabric stands as a testimony to India's glorious past and its pursuit of self-reliance. The story of
Khadi is deeply intertwined with the struggle for independence and the vision of Mahatma Gandhi,
making it a unique and invaluable part of India's textile tradition and now it is contributed as a
sustainable and fashionable choice for the global audience showcasing its enduring appeal.
Handspun, hand-woven fabric is not only a fabric but a historical narrative that reflects the
resilience, self-reliance, and unity of a nation. A Plethora of modern approaches seeks to make Khadi
more accessible, efficient, and in tune with contemporary demands while preserving its authenticity
and cultural significance. The study aims to introduce the Khadi India brand that merges tradition
with contemporary designs to accessories that exude elegance, each piece tells a story of culture and
craftsmanship. Further, the study focused on the type of audience that accepts the Khadi brand as a
sustainable choice and also determines the most demanded products at Khadi India's main branch
showroom sector-17, Chandigarh. Lastly, this research also explored the promotional strategies
made by employees of Chandigarh in the sale of Khadi products and also analyze monthly sales made
by the showroom.
Key Words: Khadi, most demanded products, Promotional Strategies, Acceptance, monthly sale.
INTRODUCTION
Khadi fabric, often referred to as "khaddar," is a traditional handspun and hand-woven textile
that holds a significant place in the history and culture of India. This unique fabric is
renowned for its association with the Indian independence movement and its role in
promoting self-sufficiency and economic empowerment.
Khadi fabric is made from natural fibers, primarily cotton, wool, and silk, and is
distinguished by its coarse texture and rustic appeal. The process of creating Khadi involves
spinning the raw fibers into yarn on a traditional spinning wheel, known as a charkha, and
then weaving the yarn into cloth using handlooms. To sustain the use of Khadi fabric, the
government took the initiative to launch the Khadi India brand to celebrate the timeless spirit
of India. Today, Khadi India stands as a brand that embodies this philosophy. It is a testament
to the collective efforts of artisans, weavers, and craftsmen who meticulously spin and weave
natural fibers into cloth, infusing each thread with tradition and history. The brand celebrates
the legacy of Khadi, keeping alive the heritage of handspun and hand woven textiles that
have been passed down through generations. Moreover, Khadi India's product range extends
beyond clothing, encompassing a diverse array of offerings. From garments that merge
tradition with contemporary designs to accessories that exude elegance, each piece tells a
story of culture and craftsmanship. Home textiles, lifestyle products, and personal care items
also bear the mark of Khadi India's dedication to quality and authenticity.
OBJECTIVES OF THE STUDY:
1. To analyze the wide range of articles that are present in Khadi India's sector 17,
Chandigarh's store.
2. To study the type of audience that accepts the Khadi brand as a sustainable choice
3. To explore various promotional strategies used by Khadi India's sector 17, Chandigarh
Branch
RESEARCH QUESTIONS
1. Which particular clothing style is the most accepted in the Khadi Brand?
2. Which particular product is most high in demand in all seasons?
3. What is the approx. yearly sale of Khadi India's sector-17, Chandigarh branch?
4. Is there any event or initiative related to the brand that the showroom of sector-17,
Chandigarh involved in?
REVIEW OF LITERATURE
Kumari (2019) stated that Khadi fabric is a symbol of not only sustainable fashion
but also a way of life that aligns with the principles of harmony with nature and responsible
consumption. Its adaptability to diverse weather conditions and its transformation by modern
designers showcase its timeless relevance and appeal, particularly among the millennial
generation.
Rohilla (2021) explored the extent of knowledge and awareness among the youth
population in the Panipat district of Haryana regarding the khadi fabric. The study delved into
the intricate relationship between the characteristics of buying behavior and the acceptability
of khadi within this demographic. The findings, drawn from a sample of 292 adults aged 18
to 29 and the study illuminated the fact that 40% of the youth were only familiar with cotton
khadi, with an additional 56% expressing acceptance of khadi due to its commendable
comfort quotient. The significant proportion (70%) of respondents who believed that khadi
caters to all age groups indicates the fabric's versatility and timeless appeal. On the other
hand, it was evident that nearly 20% of the youth did not engage with khadi either in usage or
purchase.
Maharana et al., (2022) the study conducted in the Guntur district of Andhra Pradesh
provides valuable insights into the factors driving the popularity and customer patronage of
the Khadi brand. The findings underscore the compelling reasons behind the brand's strong
customer base, rooted in its product quality that embodies simplicity, purity, and a deep
connection to Indian values and culture. This intrinsic emotional attachment has served as a
powerful magnet, drawing customers towards Khadi's offerings.
Datta (2022) researched on Khadi textiles has been conducted, but there remains a
limited understanding of consumer buying patterns, particularly for authentic Indian materials
like Khadi. The study emerges as a valuable contribution by delving into the factors
influencing consumer behaviour within the realm of Khadi Bhandars and their Khadi fashion
wear offerings. By examining the intricate interplay between store atmosphere, perceived
authenticity, attitude towards buying, and buying behaviour, this study sheds light on crucial
insights that contribute to our comprehension of consumer decision-making processes.
Yadav (2022) unearthed and delineated six pivotal factors that wield influence over
consumer awareness levels within the context of Khadi products. Through exploratory factor
analysis, the dimensions of advertisement, purchase intention, price, authentication/quality
consciousness, consumer knowledge, and authenticity have emerged as integral components
capable of shaping consumer awareness, buying behaviour, and decision-making processes
about Khadi merchandise.
Gupta (2022) the research endeavours to capture the insights and perspectives of
individuals utilizing khadi have yielded valuable findings. Through the meticulous process of
data collection involving 130 consumers and 65 salesmen, employing a purposive sampling
approach, a comprehensive understanding of the Khadi experience has been obtained. The
administered questionnaires have provided an intricate comprehension of consumer
preferences encompassing product variety, patterns, and colours, as well as the overall
performance of khadi fabrics and products. The study has demonstrated that plain white
emerges as the most favoured pattern, closely trailed by solid-dyed, checks, stripes, prints,
and dots. Furthermore, the data collected from respondents showcased a clear inclination
towards khadi products, with a notable 37% of individuals showing a preference for khadi
fabrics. This is closely followed by 31% favoring khadi apparel, 18% showing interest in
khadi-made ups, and 14% displaying a penchant for khadi home furnishing. The resounding
demand for cotton khadi across all retail outlets is a significant takeaway from the study.
Kaur (2022) focused on the Khadi institution's condition in Panjab and Haryana as
they are witnessing several problems for survival such as insufficient working capital and a
dearth of financial support to enhance their retail ventures. The research also serves as a
compass that guides us through the intricate maze of market forces and socio-economic
intricacies that impact the fortunes of khadi.
Sriram (2023) illuminated the historical context that breathed life into Khadi, forging
a resilient connection between a humble cloth and the aspirations of an entire nation. Through
an extensive review of literature and insights from experts like Sabita Radhakrishna, this
paper has explored the advantages of Khadi, shedding light on its potential as a cornerstone
of sustainable fashion
RESEARCH DESIGN AND METHODOLOGY
The study employs an exploratory approach that includes qualitative methods i.e., in-
depth interviews and semi-structured surveys with open-ended questions held in acquiring
details related to the Khadi India Brand and the whole study was carried out in the main
branch of Chandigarh city. i.e., Sector-17. Further, the methodology covers the procedure to
be followed in realizing the goals and objectives of the research work.
ANALYSIS AND INTERPRETATION OF THE DATA
Interpretation
Khadi India's product range includes clothing, home textiles, lifestyle products, and
personal care items also bear the mark of Khadi India's dedication to quality and authenticity.
According to the store of sector-17, Chandigarh plethora of items was displayed as per the
section wise and customer demands. Fig-1.1- depicted the diverse range of pure silk namely-
tassar silk, raw silk, matka silk, and so forth and this was the first column at the entrance of
the dress material section due to their luxury appeal and high demand. While Fig-1.2-
showcased the wide color range of dress materials of authentic Khadi Fabric. Fig-1.3-
consists of Poly-vastras i.e. the combination of both Polyester and cotton fabric with a
congregation of 40:60 ratio.

FIGURE-1.1 FIGURE-1.2 FIGURE-1.3

However, Khadi readymade Kurtas and waistcoats for both men and women are considered
the most preferred style among people. So, for that cause, the store has made a bigger section
for this and all the visual display is done with this particular style only as shown in Figures
1,4,1.5,1.6,1.7

FIGURE-1.4 FIGURE-1.5 FIGURE-1.6 FIGURE-1.7

Interpretation
Khadi India brand caters to a diverse range of customers who are drawn to its rich
heritage, sustainable ethos, and unique offerings however, according to the above chat, 40%
of conscious customers of age group between 30-60 years prioritize quality over quantity and
appreciate the longevity and durability of Khadi India products. 20% of ethical shoppers
appreciate the brand's emphasis on handcrafted, eco-friendly products that minimize the
impact on the environment. 15% of Fashion innovators seek distinctive and unique pieces are
often drawn to Khadi India's blend of traditional techniques with contemporary designs and
again 15% of heritage enthusiasts mainly of age group 50-70 years who have a deep
appreciation for tradition, culture, and history Lastly, the 10 % of cultural explorer
customers who are curious about different cultures and seek meaningful experiences through
their purchases are intrigued by Khadi India's cultural significance and the stories woven into
each product .
FIGURE-1.8

Khadi India brand caters to a diverse range of customers who are drawn to its rich
heritage, sustainable ethos, and unique offerings however, according to the above chat, 40%
of conscious customers of age group between 30-60 years prioritize quality over quantity and
appreciate the longevity and durability of Khadi India products. 20% of ethical shoppers
appreciate the brand's emphasis on handcrafted, eco-friendly products that minimize the
impact on the environment. 15% of Fashion innovators seek distinctive and unique pieces are
often drawn to Khadi India's blend of traditional techniques with contemporary designs and
again 15% of heritage enthusiasts mainly of age group 50-70 years who have a deep
appreciation for tradition, culture, and history Lastly, the 10 % of cultural explorer
customers who are curious about different cultures and seek meaningful experiences through
their purchases are intrigued by Khadi India's cultural significance and the stories woven into
each product .

Fashion innovator Ethical shoppers Conscious Conscious customer

(age group between (Age group customer (Age & Heritage
20-25 years) between-30-40 group between - Enthusiast (Age
years) 30-40 years) group-50-70 years)

Moreover, the approx. per day sale of Khadi India's sector-17, Chandigarh branch is
about 2-4 lac, and for the last year the per annum sale was Rs.7 crore.
Interpretation
Khadi India employs various promotional strategies to attract customers, boost sales, and
enhance brand visibility.
Sales and Discounts: Offering regular sales events, seasonal discounts, and clearance sales
can attract price-sensitive customers and create a sense of urgency to buy.

Figure-1.9
Social Media Campaigns: Engaging and interactive social media campaigns,
contests, and giveaways can generate buzz and encourage user-generated content
Visual Merchandising: Creating appealing and eye-catching displays in-store and in-
window displays can entice customers to explore and make purchases as shown in figure-1.10
figure-1.11 and figure-1.12

FIGURE-1.10 FIGURE-1.11 FIGURE1.12

In-Store Events: Hosting events such as Independence Day and Republic Day can engage
customers and create a memorable shopping experience.
Participating in Exhibitions: allow Khadi India brand to showcase its products and brand
identity to a wider audience. This exposure can lead to increased brand recognition and
awareness. Khadi India sector-17, Chandigarh branch is engaged in an upcoming event which
is Independence Day, and on that day they are preparing for Flag Hoisting Ceremony,
decoration, and illumination in which decoration is done with lighting. The Tricolor's colors –
saffron, white, and green – are prominently displayed on the mannequins. Lastly, the flag
wearing and distribution to express their patriotism as shown in figure1.13
FIGURE-1.13

CONCLUSION
In essence, Khadi India's sector-17, Chandigarh branch stands as a hub of sustainability, and
artistry. Its diverse customer base, coupled with impressive sales figures, serves as a
testament to the brand's enduring appeal. The discerning customer base of the store is a
testament to the success of Khadi India's products. Substantial conscious consumers of the
age group between 30-60 years prioritize quality, valuing the longevity and durability that
Khadi India's offerings provide while many people especially the young generation still do
not engage with khadi either in usage or purchase which is a huge matter of concern.
Consistently engaging with the younger generation through relevant channels like virtual
platforms, workshops or events, educational campaigns, and so forth, Khadi India's products
can tap into their interests, values, and aspirations, making it a meaningful and attractive
choice for their clothing preferences.
However, the store's strategic decision to dedicate significant space to Khadi
readymade Kurtas and waistcoats underscores their prominence as the preferred style among
a wide demographic. This tailored approach to visual display not only enhances the shopping
experience but also reflects the brand's commitment to catering to its customers' evolving
preferences. The placement of a diverse range of pure silk at the entrance of the dress
material section speaks volumes about its allure and demand in the world of luxury fashion.
Furthermore, the most captivating promotional strategy that the store opted for was the flash
sale method and regular participation in exhibitions on any patriotic day which combines
creativity and a deep understanding of the target audience to create a compelling brand story
and drive customer engagement and sales.
Reference:
 Kumari, T. A. N. V. I., & Singh, D. R. (2019). Khadi: A Sustainable Fabric. International Journal of
Applied Social Science, 6(1), 239-241
 ROHILLA, M., & GAUTAM, A. (2021). PERCEPTION OF YOUNG CONSUMERS ON KHADI IN
THE PANIPAT DISTRICT, HARYANA. ANGRAU, 96.
 Datta, D. B., & Sarkar, B. (2022). Consumer Buying Behaviour Towards Khadi Fashion
Wear. SEDME (Small Enterprises Development, Management & Extension Journal), 49(1), 58-72..
 Yadav, D., & Modi, S. K. (2022). Khadi Consumer Awareness in Delhi/NCR Region: Exploring
Influencing Factors. Journal of Positive School Psychology, 6(3), 9262-9270.
 Maharana, N., Chaudhury, S. K., Das, G. P., & Sahu, M. K. (2022). An investigation into the elements
of customer patronage for khadi brand: A study of Guntur District of Andhra Pradesh. Indian Journal
of Economics and Development, 18(3), 664-672.
 Gupta, S., & Panchkula, N. I. F. T. (2022). THE CHANGING FACE OF KHADI: a heritage
fabric. 5th-8th April 2022 Nottingham Trent University, 5, 147.
 Kaur, S., & Kashyap, R. Market Scenario of Khadi with Special Reference to Punjab and Haryana.
 Sriram, S. (2023). The Historical Evolution of Khadi. Journal of Student Research, 12(1).
 eKhadiindia. (n.d.). Official Ecommerce Portal of Khadi India. Official Ecommerce Portal of Khadi
India. Retrieved August 12, 2023, from https://www.khadiindia.gov.in/search?category=Fabric-
uvQWL
 Khadi. (2020, April 9). Wikipedia. https://en.wikipedia.org/wiki/Khadi
 SIX DECADES OF INDUSTRIALISM AMONG BRICS COUNTRIES AND ITS
IMPACT ON ENVIRONMENT: TOWARDS A GANDHIAN VISION OF
SUSTAINABILITY

Pratishtha & Simran Kaur

Abstract
This paper examines the six decades of industrialism among the BRICS countries and its impact on
environment by examining closely how it is associated with Gandhian vision of sustainability. For the
same purpose, this paper only focusses upon 2 sustainable development goals (7 and 9) with the help
of indicators such as Industry (including construction), value added (% of GDP), CO2 emission per
unit of value added and renewable energy share in the total final energy consumption to understand
where do India stand among the BRICS countries in terms of sustainability. Among the BRICS
countries, the position of India has improved over the last six decades as the industrial value added
has increased and remained consistent. However after adoption of 2030 Agenda for sustainability in
the year 2015, there is decline is industrial value added showing a decline in support of domestic
technology development, research and innovation in developing countries for industrial
diversification and value addition to commodities. There is an increase in the CO2 emissions and only
Russia has managed to reduce CO2 emissions showing urgency of increasing resource-use efficiency
and greater adoption of clean and environmentally sound technologies and industrial processes.
Although India is above other BRICS countries in terms of renewable energy consumption but still it
has observed an overall decline over last three decades. Further after the adoption of SDGs in 2015,
it can be seen that there is an upward trend in renewable energy consumption for all the BRICS
countries which is a good sign and brings us closer to achieve the target by 2030 through increasing
substantially in the share of renewable energy in the global energy mix.
Keywords: Sustainability, Gandhian vision, Industrialism, Environment, Sustainable Development
Goals, BRICS
Introduction
According to the World Commission on Environment and Development‘s 1987
Brundtland report ‗Our Common Future‘, Sustainable Development is defined as a
‗development that meets the needs of the present without compromising the ability of future
generations to meet their own needs‘ (Barua, 2015). It means development at the expense of
damaging our environment cannot be called a sustainable one as it compromises the needs of
future generations. When one talks about sustainable Development, Mahatma Gandhi is one
of first among the pioneers who is referred because he is the first advocate of the thesis of
sustainable development. One of Gandhi‘s favourite saying related to sustainability is that
‗there is enough in this world for every man‘s need, but not for every man‘s greed‘ which is
very apt in the current scenario considering the impact of the same as seen on climate change
(Barua, 2015). With the advent of industrial revolution, the nature of production observed a
shift from feudalism to materialism (Sahu, 2009). The indiscriminate exploitation of material
resources and consumption of energy resources led to degradation of environment which can
further have unimaginable consequences for the planet in long run. Gandhi, while linking this
to economic activities said that ‗Economics that hurt the moral wellbeing of an individual or
a nation are immoral and sinful‘ (Joseph & Mahodaya, 2011). Hence, Gandhi associated
rapid industrialization with morality as he was not against industrialization or urbanization
but he laid emphasis on immoral use of resources for materialistic gains which are fruitful for
short term and can have devastating impact in long run (Joseph & Mahodaya, 2011. This is
something which this paper attempts to look at after seven decades of independence.
By 1980s, people began realizing that such development approach could further
deteriorate the environment after which the World Commission on Environment and
Development was formed under the chairmanship of Harlem Brundtland for making
development sustainable (Sahu, 2009). This was the beginning of realization that both
industrialization and environment must go hand in hand. Thereafter the imperial mindset
undergo a change to focus on the concept of sustainable development.
Sustainable Development among BRICS Countries
In 2015, United Nations Member States adopted a 2030 agenda for sustainable
development which has specified 17 Sustainable Development Goals with 169 targets for
peace and prosperity for people and planet. The Earth Summit held in 1992 at Rio de Janeiro,
where more than 178 countries adopted Agenda 21 for sustainable development to improve
lives of human beings and protect the environment (UN, 2023). Thereafter, Millennium
Summit was held at UN headquarters in September 2000, which led to emergence of eight
Millennium Development Goals for reducing extreme poverty by the year 2015. In 2013, a 30
member Open Working Group was formed as a General Assembly to develop a proposal for
SDGs. Consequently, in 2015, General Assembly adopted 2030 Agenda for Sustainable
Development with 17 SDGs (UN, 2023).
Out of the 17 SDGs, there are two goals specific to environment and industries which
are Goal 7 and Goal 9. The Goal 7 is ‘ensure access to affordable, reliable, sustainable and
modern energy for all‘ with 5 targets; first, ‗By 2030, ensure universal access to affordable,
reliable and modern energy services‘; second, ‗By 2030, increase substantially the share of
renewable energy in the global energy mix‘; third, ‗By 2030, double the global rate of
improvement in energy efficiency‘; fourth, ‗By 2030, enhance international cooperation to
facilitate access to clean energy research and technology, including renewable energy, energy
efficiency and advanced and cleaner fossil-fuel technology, and promote investment in
energy infrastructure and clean energy technology‘; and fifth, ‗By 2030, expand
infrastructure and upgrade technology for supplying modern and sustainable energy services
for all in developing countries, in particular least developed countries, small island
developing States, and land-locked developing countries, in accordance with their respective
programmes of support‘ (UN, 2023).
The Goal 9 is ‘Build resilient infrastructure, promote inclusive and sustainable
industrialization and foster innovation’ with eight targets (UN, 2023); first, Develop quality,
reliable, sustainable and resilient infrastructure, including regional and transborder
infrastructure, to support economic development and human well-being, with a focus on
affordable and equitable access for all; second, Promote inclusive and sustainable
industrialization and, by 2030, significantly raise industry‘s share of employment and gross
domestic product, in line with national circumstances, and double its share in least developed
countries; third, Increase the access of small-scale industrial and other enterprises, in
particular in developing countries, to financial services, including affordable credit, and their
integration into value chains and markets; fourth, By 2030, upgrade infrastructure and retrofit
industries to make them sustainable, with increased resource-use efficiency and greater
adoption of clean and environmentally sound technologies and industrial processes, with all
countries taking action in accordance with their respective capabilities; fifth, Enhance
scientific research, upgrade the technological capabilities of industrial sectors in all countries,
in particular developing countries, including, by 2030, encouraging innovation and
substantially increasing the number of research and development workers per 1 million
people and public and private research and development spending (UN, 2023); sixth,
Facilitate sustainable and resilient infrastructure development in developing countries
through enhanced financial, technological and technical support to African countries, least
developed countries, landlocked developing countries and small island developing States;
seventh, Support domestic technology development, research and innovation in developing
countries, including by ensuring a conducive policy environment for, inter alia, industrial
diversification and value addition to commodities; and eighth, Significantly increase access to
information and communications technology and strive to provide universal and affordable
access to the Internet in least developed countries by 2020 (UN, 2023).
The BRICS which stands for Brazil, Russia, India, China and South Africa was
formed with the goal of economic cooperation, encouraging trade, cooperation and growth
among the members. The UNIDO Industrial Competitiveness ranking among BRICS
countries as per Industrial Report 2022 is China (2), Russia (35), India (38), Brazil (42) and
South Africa (52) (UNIDO, 2021). However, if we see in term of SDG 2023 ranking then it
stand as Russia (49) Brazil (50), China (63), South Africa (110) and India (121) (UN, 2023).

Source: United Nations. (2023). Sustainable development report 2023. https://dashboards.sdgindex.org/explorer

This paper only focusses upon following goals and targets to understand where do
India stand among the BRICS countries in terms of sustainability using specific indicators.

Source: United Nations. (n.d.). The 17 goals | sustainable development.

United Nations. https://sdgs.un.org/goals

Goal Target Indicators

Goal 7:
Ensure access to
affordable, reliable,
sustainable and
modern energy for all
By 2030, increase substantially the share of Renewable energy
renewable energy in the global energy mix share in the total final
energy consumption

Goal 9: By 2030, upgrade infrastructure and CO2 emission per

retrofit industries to make them unit of value added
Build resilient sustainable, with increased resource-use
infrastructure, efficiency and greater adoption of clean
promote inclusive and and environmentally sound technologies
sustainable and industrial processes, with all countries
industrialization and taking action in accordance with their
foster innovation respective capabilities
Support domestic technology development, Industry (including
research and innovation in developing construction), value
countries, including by ensuring a added (% of GDP)
conducive policy environment for, inter
alia, industrial diversification and value
addition to commodities
Source: United Nations. (n.d.). The 17 goals | sustainable development. United Nations. https://sdgs.un.org/goals

Methodological Approach
The study is primarily based on secondary data obtained the World Bank reports. The
main sources of data are World Bank Data, UN Sustainable Development Reports and United
Nations Industrial Development Organization Reports. The time period for the study is from
1960 to 2021-22 by specifically looking at the trends in decadienal phase basis from 1960s
onwards among the BRICS countries. The overall objective of this paper is to analyse the
trends in industrial value added, Co2 emissions and renewable energy consumption and
understand where do India stand among the BRICS countries in terms of sustainable
development goals and targets by linking it with Gandhian vision of sustainability.
Findings and Discussion
a) Six Decades of Industrialism- Value Added
In the year 1960, India was lagging behind other BRICS countries with lowest industrial
value added of 20.83 % as compared to China at the top with 44.39 % followed by South
Africa at 32.47 % and Brazil at 28.32 %. In the first decade of industrialism (1960-70s), the
value added by industry as a percentage of GDP remained more less consistent for India (20
to 22%), Brazil (28 to 32%) and South Africa (32 to 35%) but China on the other hand
showed a declining trend from 44.39 % in 1960 to 31.31% in 1962 and then increasing to
37.88 % in 1966. Thereafter it again declined to 31.11% in 1968 and increased again
40.27% in 1970 showing huge fluctuations in industrial value added.
In the second decade of industrialism (1970-80s), there was an increasing trend industrial
value added among the BRICS countries with China being at top with increase from 40.27%
(1970) to 48.06% (1980), followed by South Africa from 33.76% (1970) to 42.40 % (1980),
Brazil from 32.18 % (1970) to 39.20% (1980) and India from 21.73% (1970) to 25.34%
(1980).
Source: World Bank, O. D. (2023a). Industry (including construction), value added (% of GDP). World Bank
Open Data. https://data.worldbank.org/indicator/NV.IND.TOTL.ZS
In the third decade of industrialism (1980-90s), all the BRICS countries except India
experienced a downwards trend in industrial value. Since the data of Russia is available from
1989 onwards, it can be seen that it was the first among the BRICS countries in terms of
industrial value added with 46.6% of the GDP as compared to China with 42.5 %. While for
China and South Africa, the industrial value added decreased from 48.06% (1980) to 41.03%
(1990) and 42.40 % (1980) to 35.61% (1990) respectively. However, it was different for
Brazil as it witnessed an increase from 39.20% (1980) to 46.25% (1984) and thereafter
declining to 33.27 % in 1990. On the contrary, in India the industrial value added remained
relatively consistent and increased from 25.34% (1980) to 27.45% (1990).
In the fourth decade of industrialism (1990-2000), the industrial value added decreased
for Brazil (33.27% to 23.01%), Russia (45% to 33.92%) and South Africa (35.61% to
28.23%) but increased for India (27.45% to 28.60%) and China (41.03% to 45.54%). This
was the first time that India came ahead of Brazil in terms of industrial value added.
In the fifth decade of industrialism (2000-2010), India came ahead of Brazil and South
Africa and was also neck to neck with Russia during this decade. Further India was also
ahead of Russia from the year 2008 to 2013, while China was still ahead of other three
BRICS countries.
In the sixth decade of industrialism (2010-2022), although the industrial value added
decreased from 30.73% (2010) to 25.62% (2020) but it is still ahead of Brazil (20.70%) and
South Africa (24.44%).
Among the BRICS countries, the position of India has improved over the last six decades
as the industrial value added has increased and remained consistent. However after adoption
of 2030 Agenda for sustainability in the year 2015, there is decline is industrial value added
showing a decline in support of domestic technology development, research and innovation
in developing countries for industrial diversification and value addition to commodities
Industry (including construction), value added (% of GDP)
Year Brazil Russia India China South Year Brazil Russia India China South
Africa Africa
1960 28.32 _ 20.83 44.39 32.47 1991 31.77 45.86 26.44 41.49 34.42
1961 32.28 _ 21.43 31.93 32.72 1992 34.13 42.25 26.79 43.12 33.06
1962 30.92 _ 22.05 31.31 32.85 1993 37.30 40.53 26.78 46.18 31.93
1963 34.37 _ 21.88 33.07 33.28 1994 35.42 41.22 27.63 46.16 31.23
1964 32.40 _ 20.96 35.33 34.19 1995 23.38 34.54 28.60 46.75 30.98
1965 29.03 _ 21.66 35.09 35.17 1996 22.34 35.35 27.91 47.10 29.89
1966 28.52 _ 21.39 37.88 34.77 1997 22.59 34.69 27.84 47.10 29.25
1967 28.69 _ 20.09 33.89 33.39 1998 22.12 33.94 27.30 45.80 28.58
1968 30.64 _ 20.63 31.11 33.40 1999 21.75 33.50 26.52 45.36 27.67
1969 31.55 _ 21.42 35.42 33.78 2000 23.01 33.92 27.33 45.54 28.23
1970 32.18 _ 21.73 40.27 33.76 2001 22.64 31.84 26.49 44.79 28.53
1971 32.95 _ 22.39 41.92 32.46 2002 22.50 29.06 27.66 44.45 28.51
1972 32.80 _ 22.41 42.77 33.38 2003 23.08 28.65 27.47 45.62 26.89
1973 31.70 _ 21.35 42.82 35.28 2004 24.31 31.70 29.22 45.90 26.30
1974 33.34 _ 22.68 42.43 36.05 2005 24.17 32.63 29.53 47.02 26.02
1975 33.96 _ 23.20 45.36 37.04 2006 23.54 31.78 30.93 47.56 24.86
1976 34.87 _ 24.48 45.04 37.25 2007 23.13 31.22 30.90 46.88 25.29
1977 34.02 _ 24.40 46.70 35.97 2008 23.09 30.79 31.14 46.97 26.94
1978 35.61 _ 25.32 47.71 37.10 2009 21.88 29.33 31.12 45.96 25.74
1979 37.12 _ 25.99 46.95 39.75 2010 23.27 30.00 30.73 46.50 25.30
1980 39.20 _ 25.34 48.06 42.40 2011 23.10 29.41 30.16 46.53 24.84
1981 40.09 _ 26.10 45.97 40.84 2012 22.13 29.10 29.40 45.42 24.47
1982 42.55 _ 26.15 44.62 39.10 2013 21.22 28.19 28.40 44.18 24.55
1983 42.33 _ 26.30 44.23 39.33 2014 20.47 27.93 27.66 43.09 24.31
1984 46.25 _ 26.74 42.93 37.96 2015 19.36 29.79 27.35 40.84 23.73
1985 43.60 _ 26.63 42.71 37.85 2016 18.35 29.17 26.62 39.58 23.78
1986 42.02 _ 26.73 43.51 38.16 2017 18.19 30.67 26.50 39.85 23.61
1987 42.90 _ 26.70 43.32 36.66 2018 18.75 32.55 26.41 39.69 23.60
1988 42.27 _ 26.71 43.52 36.34 2019 18.75 32.15 24.59 38.59 23.64
1989 42.28 46.60 27.55 42.50 35.77 2020 19.51 29.72 25.02 37.84 23.27
1990 33.27 45.00 27.45 41.03 35.61 2021 20.15 31.77 26.07 39.29 24.50
1991 31.77 45.86 26.44 41.49 34.42 2022 20.70 32.79 25.62 39.92 24.44
Source: World Bank, O. D. (2023a). Industry (including construction), value added (% of GDP). World Bank
Open Data. https://data.worldbank.org/indicator/NV.IND.TOTL.ZS
b) CO2 Emissions
During 1990 to 2020, Brazil and South Africa remained on similar level across the three
decadienal phases in terms of CO2 emissions. In the year 1990, China and Russia were on the
same level in terms of CO2 emissions after which the CO2 emissions increased rapidly in
China from 3346525.8 kt to 8474922.7 kt (2000-2010) and decreased in Russia (2000-2010)
and coming closer to CO2 emissions in India (2009). During 2010-2020, CO2 emissions
further increased in India (from 1659983 to 2200836.3 kt) and decreased in Russia (from
1617827.5 to 1571517.3 kt).

Phase 1: Phase 2: Phase 3:

Source: World Bank, O. D. (2023). CO2 emissions (kt). World Bank Data.
https://data.worldbank.org/indicator/EN.ATM.CO2E.KT?most_recent_value_desc=true
Among the BRICS countries, despite the adoption of SDGs in 2015, there is an increase in
the CO2 emissions and only Russia has managed to reduce CO2 emissions. Therefore it
essential for the BRICS countries to upgrade infrastructure and retrofit industries to make
them sustainable, with increased resource-use efficiency and greater adoption of clean and
environmentally sound technologies and industrial processes, with all countries taking action
in accordance with their respective capabilities.
CO2 Emissions (kt)
South South
Year Brazil Russia India China Africa Year Brazil Russia India China Africa
1990 197897.4 2163533.1 563575.4 2173364.2 247614.7 2005 331689.1 1611982.1 1136466.4 5824625.1 377642.7
1991 205475.4 2136444.3 607224 2302185.2 242286 2006 335624.6 1654851 1215205.2 6437470.3 379736
1992 207865.4 2030810.7 626293.3 2418175.3 238780.6 2007 352555.8 1658148.6 1336737.1 6993182.8 397161.9
1993 215259.5 1880244.5 651351.1 2645411.7 246445.9 2008 373633.1 1655191.1 1424383 7199604.7 427111.7
1994 222497.5 1685046.3 685903 2767666.4 252088.5 2009 350000.9 1546666.4 1564881.1 7719071.4 404354
1995 241283.8 1635484.8 737856.4 3088620.2 264251.5 2010 397931.1 1617827.5 1659983 8474922.7 425548.4
1996 262414.1 1601176.5 774070.2 3070505.1 274043.7 2011 418295.4 1699083.2 1756744 9282553.7 409480.3
1997 281335 1489506.5 819268.8 3134112.6 288584.8 2012 454232.9 1675755.9 1909442 9540539.7 427001.7
1998 290587.2 1487965 836269.9 3236278.6 296196.9 2013 486844.7 1632679.7 1972429.4 9979128 437261.7
1999 300958.7 1523721.3 901325.2 3153661.1 278270.9 2014 511618 1611960.7 2147107 10021043.4 448298.1
2000 313670.8 1563845.6 937858.4 3346525.8 284463.3 2015 485344.1 1592559.4 2158023.2 9859281.2 425063.1
2001 319375.7 1567172 953537.3 3529081.3 320393.3 2016 447077.3 1571517.3 2195248.5 9860914 425682.9
2002 317756.5 1565334.4 985453.3 3796157.1 331272 2017 455684.8 1594550.3 2308804.4 10089273.2 435214.5
2003 310808.1 1609996.7 1011770.9 4424412.6 353033.5 2018 433838.8 1661000 2458175.9 10567262 439644.6
2004 328517.3 1600978.5 1085666.9 5113216.6 379939.8 2019 434318 1703588.7 2423951.4 10762824 446626
2005 331689.1 1611982.1 1136466.4 5824625.1 377642.7 2020 414138.8 1618271 2200836.3 10944686.2 393241.6
Source: World Bank, O. D. (2023). CO2 emissions (kt). World Bank Data.
https://data.worldbank.org/indicator/EN.ATM.CO2E.KT?most_recent_value_desc=true
 c) Renewable Energy Consumption:
Among the BRICS countries, India is above all other BRICS countries in terms of
renewable energy consumption from 1990 to 2004 after which with rapid industrialization it
fell below Brazil but is still ahead of China, Russia and South Africa. For Russia, the
renewable energy consumption has remained consistent from 1990 to 2020 as compared to
other BRICS countries. It is interesting to note that during 2001 to 2002, India, China and
South Africa observed a decline in renewable energy consumption after which there is
continuous downward trend until 2014. On the contrary during 2001 to 2002, Brazil witness
an increase in renewable energy consumption following which there is sustained upward
trend.
Although India is above other BRICS countries in terms of renewable energy
consumption but still it has observed an overall decline over last three decades. Further after
the adoption of SDGs in 2015, it can be seen that there is an upward trend in renewable
energy consumption for all the BRICS countries which is a good sign and brings us closer to
achieve the target by 2030 through increasing substantially in the share of renewable energy
in the global energy mix.

Source: World Bank, O. D. (2023b). Renewable energy consumption (% of total final energy
consumption). World Bank Open Data.
https://data.worldbank.org/indicator/EG.FEC.RNEW.ZS

Renewable energy consumption (% of total final energy consumption)

South South
Year Brazil Russia India China Africa Year Brazil Russia India China Africa
1990 49.82 3.75 52.95 33.91 16.63 2005 46.13 3.61 44.16 17.44 9.89
1991 48.89 3.77 52 33.08 17.47 2006 46.67 3.48 43.16 16.39 9.42
1992 48.65 3.98 51.46 32.75 18.37 2007 47.19 3.67 41.54 14.88 8.86
1993 48.15 4.04 51.49 31.51 18.59 2008 47.04 3.31 39.38 14.14 9.9
1994 48.3 3.87 50.49 31.1 18.57 2009 48.92 3.6 37.41 13.43 9.37
1995 46.08 3.87 49.54 29.35 18.12 2010 46.81 3.34 36.16 12.26 9.65
1996 44.48 3.69 49.13 30.54 17.44 2011 45.26 3.23 35.01 11.34 9.23
1997 43.66 3.75 47.89 29.99 17.11 2012 43.49 3.24 34.75 11.53 8.49
1998 43.79 3.58 47.95 29.53 17.28 2013 42.32 3.61 34.86 11.47 7.94
1999 43.98 3.82 47.11 30.29 17.67 2014 41.71 3.3 33.85 11.91 7.72
2000 42.66 3.5 46.88 29.63 16.18 2015 43.62 3.2 33.4 12.18 7.73
2001 41.33 3.62 47.11 28.36 15.01 2016 45.46 3.36 33.01 12.6 7.97
2002 42.85 3.46 45.75 27 13.28 2017 45.33 3.25 32.57 13.14 8.03
2003 45.11 3.28 45.63 23.86 12.07 2018 46.95 3.18 32.73 13.55 8.07
2004 45.18 3.55 44.92 20.17 11.1 2019 47.58 3.22 33.27 14.33 8.84
2005 46.13 3.61 44.16 17.44 9.89 2020 50.05 3.72 35.82 14.81 9.76
Source: World Bank, O. D. (2023b). Renewable energy consumption (% of total final energy
consumption). World Bank Open Data. https://data.worldbank.org/indicator/EG.FEC.RNEW.ZS
References
 Barua, A. (2015). Towards a philosophy of sustainability: The Gandhian way. Sociology and
Anthropology, 3(2), 136-143.

 Joseph, S. K., & Mahodaya, B. (2011). Gandhi, environment and sustainable future. Institute of
Gandhian Studies.

 Sahu, S. N. (2009). Mahatma Gandhi and sustainable development. GNLU JL Dev. & Pol., 1, 69.

 United Nations Industrial Development Organization (2021). Industrial Development Report 2022. The
Future of Industrialization in a Post-Pandemic World. Vienna.

 United Nations. (2023). Sustainable development report 2023. https://dashboards.sdgindex.org/explorer

 United Nations. (n.d.). The 17 goals | sustainable development. United Nations.

https://sdgs.un.org/goals

 World Bank, O. D. (2023). CO2 emissions (kt). World Bank Data.

https://data.worldbank.org/indicator/EN.ATM.CO2E.KT?most_recent_value_desc=true

 World Bank, O. D. (2023a). Industry (including construction), value added (% of GDP). World Bank
Open Data. https://data.worldbank.org/indicator/NV.IND.TOTL.ZS

 World Bank, O. D. (2023b). Renewable energy consumption (% of total final energy consumption).
World Bank Open Data. https://data.worldbank.org/indicator/EG.FEC.RNEW.ZS
 SEVEN DECADES OF INDEPENDENCE: SOCIO-ECONOMIC DIMENSIONS

Supreet Kaur & Pratima Malik

Abstract
As India celebrates 76 years of Independence, the legacy of the father of the nation, Mahatma
Gandhi, who advocated non- violence and secularism is being debated and downplayed as never
before. In today‟s scenario his ideas are of crucial importance. His concerns embraced the whole of
human race and not just India, South Africa and England. His principles evolved during his life span
1869 to 1948, cover not only the last part of nineteenth century and the first part of twentieth century,
but rather transcend any time frame. Small cottage industries promoted by today‟s economists were
envisaged decades ago by Mahatma Gandhi. He believed that economic emancipation can be
achieved through small and medium enterprises and village based economic activities. Like most of
Gandhi‟s philosophies, his thoughts on economy have transcended the barriers of time. According to
him, economic laws which aimed at material progress as well as social harmony and moral
advancement, should be formulated according to the laws of nature. There is no conflict between the
laws of nature and laws of economics. Gandhiji advocated non-violence and hence his economics may
be called economics of non-violence. He defined a non-violent occupation as one which is
fundamentally free from violence and which involves no exploitation or envy of others. He opposed
capitalism as it resulted in exploitation of human labor. He believed that nature produced enough for
the satisfaction of the people‟s wants and there would be no starvation if everybody took only that
much that was sufficient to him.
Keywords: Mahatma Gandhi, socio-economic dimensions, cottage industry, non-violence, skill
education.
Introduction
There is an old saying that India is a new country but an ancient civilization, and this
civilization has seen tremendous changes throughout its history. At the time of Independence
India had a population of 340 million with a literacy rate of just 12%. Today, India has a
population of nearly 1.4 billion and a literacy rate of 74.04%. The average life expectancy has
also risen from 32 years to 70 years in 2022. Though India has shown remarkable progress in
terms of literacy rate, the quality of education is still a cause of major concern. With the
largest youth population in the world, India can achieve wonders if its youth get equipped
with proper skills and education.
The essence of all greatness of Mahatma Gandhi, the foundation of his marvelous
achievements in social, economic and political field is his philosophy of life, deep and
profound, saturated with idealistic and spiritualistic doctrines. Amongst the contemporary
philosophers of India, he stands supreme as a practical philosopher who believed not in
theorizing but in putting into action, in the practical field, all the idealistic principles, he
advocated. His philosophy is both deep and wide. While he enters the depth of human heart,
he traverses throughout the extensive field of life and discusses everything from birth to
death.
His Social Philosophy
Gandhi was a true devotee of Truth. He believed that God is Truth and Truth is God
and further that God is Love (of humanity) and Love is God. Gandhi made Satya and Ahimsa
as the basis of the new social order that he envisaged. He advocated the freedom of the whole
world- freedom from violence, freedom from cupidity and aggressiveness, freedom from
passions and ambitions that have destroyed nations. Freedom for India was to be won through
Non-violence and Non-cooperation with the evil-doer. In Young India Gandhi wrote,‘‘ The
rishis, who discovered the law of non-violence in the midst of violence were greater geniuses
than Newton. They were themselves the greater warriors than Wellington. Having themselves
known the use of arms, they realized their uselessness, and taught a weary world that its
salvation lay not through violence but through non-violence.‖
Gandhiji felt the pulse of the nation, made thorough investigation into its evils,
diagnosed fully the various maladies and prescribed the best and the right cure. He
discovered class distinction- distinction between capitalists and laborers, officers and clerks,
officials and the public, the urban and rural, high castes and low castes, educated and
uneducated, haves and have notes. He found that exploitation was rampant. The capitalists
exploited the workers and the administrative officers exploited the masses. He found our
Indian culture, our moral code, our idealism, our tradition, social system, our religious
outlook, receding in the background under the fast -growing glamour of western culture. The
people were deprived of the social heritage of the nation. Being completely dissatisfied with
such a state of affairs, Gandhiji stood for a new social order. He desired abolition of all type
of inequalities -based upon birth, caste, religion, color and wealth etc. He worked for the
upliftment of the untouchables, whom he called Harijans (children of God). Social
involvement is very important to him. Gandhi visualized a society of diverse people based on
mutual understanding, mutual cooperation and mutual respect. He wants freedom and
equality for all. Gandhi transcends barriers of religion, rituals, caste, class and color. His
concept of life was all comprehensive; for him nothing was separate and everything was
harmonized. He added social dimension to morality that was a unique feature of his
personality. He did everything possible to identify himself with the common man, ordinary
man, suffering man and downtrodden strata of the society. Gandhiji advocated the following
fundamental principles for the upliftment of the masses and harmonious development of the
country:
Brotherhood
Brotherhood of mankind, the organic unity of the whole human race, was a matter of
profound conviction for Gandhiji. He despised all the barriers of caste, creed, birth, wealth,
power and religion. He discouraged untouchability and preached a common religion. He
dreamt of classless society, a Sarvodaya samaj, wherein every individual got equal
opportunity for his or her fullest development. Gandhiji wanted to recreate a society in which
the government must guarantee freedom, justice and fraternity for all. Each individual must
be trained to be a useful citizen, shouldering the responsibility and fulfilling the duties, he
owes to the society.
Economic Equality
Gandhiji knew how industrialization had brought in its trail, lure of mass production,
over-profits, exploitation, accumulation of wealth, evils of capitalism, poverty of the workers,
loss of personal joys of the workers and loss of skill of the craftsman. He realized that the
villages being devastated and village workers life and profession becoming insecure, village
population moving to industrial area, and indigenous craftsmanship, cottage industries and
rural professions, being annihilated. He found that the growing industrialization was cutting
the roots of economic prosperity of the village community, and also the human ideal and
humanitarianism. He was moved deeply by the abject poverty of the hungry millions. He,
despised industrialization which made the rich richer and the poor poorer. He advocated
decentralization of wealth, promotion, distribution of wealth among the masses, absence of
competition, cooperation and encouragement of the native skill of the craftsman.
Cottage Industry
Gandhiji believed that the essence of swadeshi consisted in producing enough cloth to
wrap each Indian. It would be possible through spinning and weaving by the masses.
Gandhiji determined to make it a mass movement. He believed that the use of khadi cloth for
covering the body has greater implications. In his own words,‖ Khadi must be taken with all
its implications. It means a wholesome Swadeshi mentality, a determination to find all the
necessaries of life in India and that too through the labor and intellect of the villagers. The
potential to produce khadi lying at the fingertips of an individual makes him or her
empowered and proud of the identity. Gandhiji wrote in ‗Harijan‘,‘‘ If I could produce all my
country‘s wants by means of 30,000 people instead of 30 million, I should not mind it,
provided that the 30 million are not rendered idle and unemployed.‖ Gandhi was aware of the
menace of technological unemployment. He emphasized the need for labor – intensive
methods of production in a country with surplus labor. Gandhiji‘s ideas on machinery are still
relevant. In spite of more than seven decades of planned, machine using and power-driven
economic development unemployment is still there and still growing.
Gandhiji was not in favor of large-scale industrialization, as it was responsible for
many socio-economic evils. He was in favor of decentralized economy. Production should be
organized in a large number of places on a small scale. As Gandhiji was for the development
of cottage and rural industries, he suggested delocalization of industries. He wanted to carry
the production units to the homes of the masses, particularly in villages.
Sarvodaya Samaj
This was the type of socialism he wanted. He believed that the structure of the society
should be built upon moral principles, humanitarianism and equality. He expressed his dream
in the following words: ―I shall work for an India in which the poorest shall feel that it is their
country, in whose making they have an effective voice, an India in which there shall be no
high class or low class of people, and India in which communities shall live in perfect
harmony.‘‘
This he named as Sarvodaya Samaj, the chief characteristics of which were love,
ahimsa, truth and justice. The guiding factors of such a society would be the spiritual force,
the moral code and the moral sanction. This code would help the society to realize God.
There should be no domination and exploitation of any kind. A social order based on truth
and ahimsa would banish every type of exploitation- social, economic, religious or political.
In such a society even, the women should enjoy the same rights as men. Gandhi envisages a
healthy society based on harmony and dialogue, where the ideas of equality and justice are
translated in the lives of teeming millions. Commenting of men‘s social nature, Gandhi
writes‖, If it is his privilege to be independent it is equally his duty to be independent……. It
will be possible to reconstruct our villages so that villages collectively, not villagers
individually, will become self- contained. (Young India, April 25,1929).
Education Through Craft
Gandhiji introduced crafts as an essential part of curriculum. He wanted crafts not as
an additional subject but as the medium of education. He wanted that the whole process of
education should be imparted through some handicraft or industry. He believed that craft
would solve a number of educational and social problems. He explains this in the following
words:
―My plan to impart primary education through the medium of village
handicrafts…….is thus conceived as the super head of a silent revolution- fraught with the
most far-reaching consequences. It will provide a healthy and moral basis of relationship
between the city and the village and thus go a long way towards eradicating social insecurity
and poisoned relationship between the classes. It will check the progressive decay of our
villages and lay the foundation of a just social order in which there is no unnatural division
between the haves and the have notes and everybody is assured of a fixed wages and right of
freedom.‘‘
Relevance of Gandhian Thoughts
According to Gandhiji human development is not just material or economic; it should
be able to inspire the values of equality, liberty as well as dignity and must provide courage
to a person to protest against injustice. He stressed on a self-sufficient economy which
includes community-based economics, self-sufficiency, handicrafts, rural development,
cottage industry and use of low capital-intensive appropriate technology.
Gandhiji states that nature provides just enough (not more) for our daily needs. He
opposes exploitation, ruthless drive for economic abundance and personal exaggeration,
enormous technological progress, stern competitions, uncontrolled consumerism and
concentration of wealth and power. In his opinion, greediness is harmful to social good and
political emancipation without economic equality is hollow. For him, economics stands for
social justice. (Harijan, October 9, 1937) He emphasizes on decentralized self -dependent
units bound together by the bonds of mutual cooperation and interdependence.
Significance of Gandhian Philosophy
Time has changed dramatically since he lived and worked. There have been enormous
changes in social, economic and political spheres of the country. Today science and
technology have taken unprecedented strides, and yet millions live in utter poverty; basic
human rights are denied to them, powerful dominate over the powerless ones and innocent
people become victims of terrorism. It is in this dismal situation that Gandhian principles
becomes more useful.
The quintessence of Gandhian philosophy is that the human values and not the market
force should govern life. Gandhi presents the human face of development. He focuses on the
holistic development of mankind in body, mind and soul. Ghosh (2007) brings out the
following basic objectives of the Gandhian scheme of holistic development-
1) Human development for capability expansion
2) Development of body, mind and soul
3) Development with social justice, rights and freedom
4) Attainment of self-sufficiency and self- reliance through rural development
5) Reduction in poverty through the generation of additional income and employment.
Gandhi aims at sustainable development, balanced development of body, mind and
soul. Gandhi had realized that human development is not just material or economic, it has to
be moral. It should be able to instill the values of equality, liberty and dignity in the people. It
must provide the person with courage to protest against injustice.
Conclusion
Mahatma Gandhi is the epitome of peace. His ideas of peace, justice, self- reliance,
self -sufficiency and development of poorest of the poor (Daridranarayan) has earned him
worldwide recognition. Gandhi visualized exploitation free society, based on cooperation and
ethics. Today we need a more human- centric, moral -centric worldview and way of living,
and Gandhi shows us that. Making opportunities available for all members in the society for
their full development are Gandhian principles that are of vital importance today. At this
juncture we need to understand why Gandhi is so important for us. An important way is to
understand the issues and challenges of our times in the context of Gandhi‘s ideas and life.
References
 Grover S. & Grover B.L., (2005) A New Look at Modern Indian History, S. Chand and Company Ltd.,
New Delhi

 Gandhi M.K., My Experiments with Truth.

 Ghosh, B. N, (2007) Gandhian Political Economy: Principles, Practice and Policy, Ashgate Publishing
Ltd., Aldershot, Hampshire, UK.

 Koshal R.K. and Koshal M. (1973) Gandhian Economic Philosophy, American Journal of Economics
and Sociology, Vol. 32, No. 2, April, 1973.

 Kurian M. (2013). Globalization and India‟s Economic Identity: An Overview, Mainstream, Vol.
XLVI.

 Madhumathi, M. (2011) Mahatma Gandhi in the context of enhancement of Cottage industry in the
development of India, IJCRT, Vol.1, Issue 2 April, 2011.

 Nayak, P. (2005) Gandhian Economics is Relevant.

 Rao R. P. (1991) Great Indian Patriots. New Delhi: Mittal Publications

 Sinha A. K. (2020) Gandhian Perception of Socio- economic Development.

 Thakker U., Gandhian Perspective of Development

 SEVEN DECADES OF INDEPENDENCE: A GANDHIAN PERSPECTIVE ON
INDIA'S POLITICAL DIMENSION AND ITS CRITICAL ANALYSIS IN RELATION
TO THE CURRENT POLITICAL SCENARIO
Rohit Bhota

Seventy years of independence have passed since India gained freedom from
British colonial rule in 1947. Mahatma Gandhi, the preeminent leader of the Indian
independence movement, played a pivotal role in shaping the political dimension of
India's freedom struggle. This critical analysis will delve into the Gandhian
perspective on India's political dimension during its struggle for independence and
evaluate how relevant those principles remain in the current political scenario. India's
struggle for independence stands as a defining moment in history, a moment that
resonates with the spirit of resilience, determination, and unwavering commitment to
freedom. The legacy of this momentous movement continues to shape the political
landscape of the nation, bearing the indelible imprint of Mahatma Gandhi, the revered
leader and visionary whose principles laid the foundation for India's liberation.
Fondly referred to as the "Father of the Nation," Gandhi emerged as the
bastion of hope, leading the masses in a non-violent struggle against colonial
oppression. Gandhi's unique philosophy and principles served as the guiding light that
illuminated the path to emancipation. At the core of his transformative ideology was
the principle of non-violence, Ahimsa, which he deemed not just as a strategically
tactic but a moral imperative. The remarkable power of peaceful resistance became
evident as Gandhi spearheaded iconic movements like the Salt March and the Quit
India Movement, mobilizing millions and captivating the attention of the world.
Satyagraha, or the force of truth, was another cornerstone of the Gandhian
perspective on India's political dimension. Embracing the concept of Satyagraha,
Gandhi emboldened the masses to confront injustice with unwavering resolve, seeking
transformation through dialogue and empathy rather than confrontation and hostility. It
was the belief in the inherent strength of truth that fuelled the fires of change and facilitated a
reconciliation process that transcended mere political manoeuvring. Swaraj, the vision of
self-governance, embodied Gandhi's conviction that true freedom could only be achieved
when every citizen actively participated in shaping the destiny of the nation. This vision of
decentralized governance and empowered local communities created a sense of responsibility
and accountability among the people, fostering a profound spirit of ownership and pride in
building the nation from the grassroots. In Gandhi's vision of Sarvodaya, the welfare of all
lay at the heart of a just society.
He ardently championed the rights of the marginalized and oppressed, seeking to
dismantle the shackles of poverty and inequality. Emphasizing inclusivity and equitable
distribution of resources, Sarvodaya illuminated a path towards a society where no one would
be left behind. As we embark on a critical analysis of the Gandhian perspective in India's
struggle for independence, it is essential to reflect on the current political scenario and its
evolution over the decades since liberation. The legacy of Gandhi's principles endures, and
their echoes reverberate throughout the political landscape, serving as a source of inspiration
for movements of social change and democratic values worldwide. However, the complex
challenges of the modern world have inevitably transformed the contours of political
engagement, presenting both opportunities and obstacles in the quest for social justice and
human rights.
This critical analysis will meticulously explore the relevance of Gandhi's principles
in the present-day political scenario. It will navigate the intricacies of contemporary conflicts
and challenges, assessing the adaptability of non-violence in a world marred by armed
struggles and geopolitical tensions. In the digital age of information, the concept of
Satyagraha will be scrutinized to uncover its efficacy in combating the proliferation of
misinformation and propaganda. Moreover, the analysis will scrutinize the fulfilment of
Gandhi's vision of Swaraj in a nation that gained political independence but still grapples
with centralization of power and regional disparities. The lens of Sarvodaya will be applied to
examine the strides made in addressing socio-economic inequities and the gaps that remain to
be bridged.
In essence, this critical analysis will traverse the vast canvas of India's political
journey, juxtaposing the enduring legacy of the Gandhian principles against the ever-
changing contours of contemporary politics. It will strive to unravel the interplay of timeless
wisdom and modern complexities, to assess how Gandhi's vision continues to inspire and
guide the course of India's political evolution. In doing so, it will provide a comprehensive
understanding of the abiding relevance of the Gandhian perspective, drawing parallels
between the struggles of the past and the aspirations of the present, as India's political saga
unfolds into the future.
Gandhian Principles in India's Independence Struggle
Non-Violence (Ahimsa): Mahatma Gandhi's most significant contribution was the
promotion of non-violence as a powerful tool for political change. His philosophy of Ahimsa
advocated resistance to injustice without resorting to violence. The non-violent civil
disobedience campaigns led by Gandhi, such as the Salt March and Quit India Movement
showcased the efficacy of peaceful protests in achieving political goals. Mahatma Gandhi's
advocacy of non-violence, or Ahimsa, as a potent instrument for political change stands as his
most enduring legacy. In the crucible of India's struggle for independence, he demonstrated
that non-violent resistance could be an effective means to challenge injustice and tyranny
without resorting to bloodshed.
This philosophy of Ahimsa found its expression in numerous historic events, such as
the Salt March and the Quit India Movement, which showcased the remarkable efficacy of
peaceful protests in achieving significant political goals. The Salt March, a pivotal moment in
India's freedom struggle, exemplified Gandhi's commitment to non-violence. In 1930, he led
a march to protest the British-imposed salt tax, walking 240 miles from Sabarmati Ashram to
the coastal town of Dandi, where he symbolically violated the salt law by producing salt from
seawater. This act of civil disobedience not only shook the foundation of British authority but
also ignited a spirit of unity and solidarity among the Indian masses. The Salt March captured
the world's attention, garnering widespread support and sympathy for India's cause.
Gandhi's steadfast adherence to non-violence during this event demonstrated that
political objectives could be pursued without resorting to armed conflict, and it showcased
the power of mass mobilization in effecting social and political change. Similarly, the Quit
India Movement of 1942 further exemplified Gandhi's commitment to Ahimsa. In response to
British repression and demands for India's participation in World War II, Gandhi called for
the British to "Quit India." Millions of Indians responded to his call, engaging in non-violent
protests and civil disobedience against the colonial rule. Although the movement was met
with severe repression and violence from the British authorities, it left an indelible mark on
India's struggle for independence and hastened the process of decolonization. The Quit India
Movement demonstrated that the force of non-violence could instigate transformative change
and galvanize the collective conscience of a nation.
Contemporary Relevance: Gandhi's philosophy of Ahimsa remains relevant in the
contemporary world, where conflicts, both local and global, continue to challenge the fabric
of societies. Non-violent resistance and peaceful protest have proven to be enduring methods
for political change and social justice, and they have been instrumental in various movements
across the globe. The efficacy of non-violent movements can be observed in recent historical
events. For example, the Civil Rights Movement in the United States, led by figures such as
Martin Luther King Jr., adopted Gandhian principles to challenge racial segregation and
discrimination. The movement's emphasis on non-violence garnered international attention
and ultimately contributed to significant civil rights reforms.
Moreover, in the face of oppressive regimes and authoritarian rule, non-violent
resistance has emerged as a powerful force for change. The "Arab Spring" uprisings in
several Middle Eastern countries, where people used non-violent means to demand political
reforms and regime change, exemplify the continued relevance of Gandhi's philosophy on a
global scale. In India in recent years we witnessed the non-violent farmer‘s movement, anti
CAA movement in inspired by Gandhian truth and Non-violence which were all peaceful and
govt had to rollback the laws which reflected the relevance of non-violence method in
contemporary India. Additionally, the Gandhian principle of Ahimsa finds application in
contemporary social justice movements, such as those advocating for environmental
protection and climate action.
Peaceful protests and civil disobedience have been instrumental in drawing attention
to pressing environmental issues and pushing for policy changes. Mahatma Gandhi's
promotion of non-violence as a powerful tool for political change through his philosophy of
Ahimsa remains a guiding light for activists and movements worldwide. The success of the
Salt March and the Quit India Movement during India's struggle for independence, along
with its contemporary relevance in various global contexts, underscore the enduring power of
peaceful protest and non-violent resistance as potent forces for social and political
transformation. Gandhi's legacy serves as a timeless reminder that the path to progress lies
not in the path of violence, but in the pursuit of truth, justice, and compassion for all.
Satyagraha (Truth-force): Gandhi believed in the power of truth and moral
righteousness. Satyagraha involved non-cooperation with unjust laws, boycotting British
goods, and promoting self-sufficiency. The Salt Satyagraha, which aimed to challenge the
British salt tax, exemplified the Gandhian approach to political action through truth and non-
violent resistance. Satyagraha, as a powerful tool of truth-force and non-violent resistance,
was highly effective during the pre-independence era when information dissemination was
limited to traditional media channels. However, in the contemporary digital world, the
landscape has dramatically transformed, presenting new challenges and complexities for the
application of Satyagraha. In the current digital age, information spreads at an unprecedented
speed and scale.
Social media platforms, online news outlets, and instant messaging apps have
democratized information access, enabling individuals and organizations to disseminate
messages to vast audiences instantaneously. While this has the potential to amplify voices for
justice and social change, it also opens the floodgates for misinformation, fake news, and
propaganda. One of the critical challenges of adapting Satyagraha to the age of information
warfare is the pervasive spread of misinformation. False narratives, doctored images, and
misleading information can easily sway public opinion, leading to confusion and polarization.
In such an environment, the truth-force advocated by Gandhi can face an uphill battle, as the
lines between fact and fiction blur. Moreover, digital platforms provide a breeding ground for
echo chambers and filter bubbles, where individuals are exposed only to information that
reinforces their existing beliefs and biases.
This self-reinforcing cycle can hinder the reach and impact of Satyagraha efforts, as
opposing viewpoints may struggle to penetrate closed information ecosystems. The speed of
information dissemination also demands rapid responses, leaving little time for thoughtful
reflection and collective decision-making, which are integral to the essence of Satyagraha. In
the digital world, the pressure to react quickly can undermine the deliberate and non-violent
nature of the movement. Furthermore, the anonymity and distance afforded by digital
communication can encourage a lack of accountability. Unlike face-to-face interactions,
online interactions may foster aggression and hostility, detracting from the spirit of non-
violence that Satyagraha embodies. Despite the challenges, the concept of Satyagraha
remains relevant in the digital world, as the power of truth and moral force endures.
Non-violent resistance, when rooted in authenticity and ethical conduct, can still
resonate with audiences and transcend the noise of misinformation. To effectively apply
Satyagraha in the digital age, activists and movements must adopt innovative strategies. Fact-
checking initiatives and responsible media engagement can counter misinformation and
restore the importance of truth. Building a diverse coalition of voices that actively challenge
falsehoods can strengthen the impact of Satyagraha campaigns. Creating inclusive digital
spaces for dialogue and debate can help bridge gaps between opposing views, fostering a
culture of understanding and empathy. In this context, digital platforms can be harnessed as
tools for constructive engagement rather than as echo chambers of divisiveness.
Furthermore, while the digital world can enable anonymity, transparency and
authenticity should be prioritized. Publicly identifiable individuals or groups who champion
Satyagraha can build credibility and trust, ensuring that the movement's intentions remain
grounded in truth and non-violence. While the digital age brings forth new challenges to the
application of Satyagraha, its contemporary relevance lies in its enduring principles of truth-
force and non-violent resistance. Adapting to the digital landscape requires strategic and
thoughtful approaches that leverage technology for constructive dialogue and information
dissemination while countering the spread of misinformation. The essence of Satyagraha
remains a guiding light for those seeking social and political change, reminding us that in the
age of information warfare, the pursuit of truth and ethical action is more critical than ever.
Swaraj (Self-Governance): Gandhi emphasized the importance of self-governance
and decentralization of power. He envisioned independent India as a collection of self-
sufficient villages, where people actively participated in decision-making processes.
Satyagraha, as a powerful tool of truth-force and non-violent resistance, was highly effective
during the pre-independence era when information dissemination was limited to traditional
media channels. However, in the contemporary digital world, the landscape has dramatically
transformed, presenting new challenges and complexities for the application of Satyagraha.
In the current digital age, information spreads at an unprecedented speed and scale. Social
media platforms, online news outlets, and instant messaging apps have democratized
information access, enabling individuals and organizations to disseminate messages to vast
audiences instantaneously.
While this has the potential to amplify voices for justice and social change, it also
opens the floodgates for misinformation, fake news, and propaganda. One of the critical
challenges of adapting Satyagraha to the age of information warfare is the pervasive spread of
misinformation. False narratives, doctored images, and misleading information can easily
sway public opinion, leading to confusion and polarization. In such an environment, the truth-
force advocated by Gandhi can face an uphill battle, as the lines between fact and fiction blur.
Moreover, digital platforms provide a breeding ground for echo chambers and filter bubbles,
where individuals are exposed only to information that reinforces their existing beliefs and
biases.
This self-reinforcing cycle can hinder the reach and impact of Satyagraha efforts, as
opposing viewpoints may struggle to penetrate closed information ecosystems. The speed of
information dissemination also demands rapid responses, leaving little time for thoughtful
reflection and collective decision-making, which are integral to the essence of Satyagraha. In
the digital world, the pressure to react quickly can undermine the deliberate and non-violent
nature of the movement. Furthermore, the anonymity and distance afforded by digital
communication can encourage a lack of accountability. Unlike face-to-face interactions,
online interactions may foster aggression and hostility, detracting from the spirit of non-
violence that Satyagraha embodies.
Despite the challenges, the concept of Satyagraha remains relevant in the digital
world, as the power of truth and moral force endures. Non-violent resistance, when rooted in
authenticity and ethical conduct, can still resonate with audiences and transcend the noise of
misinformation. To effectively apply Satyagraha in the digital age, activists and movements
must adopt innovative strategies. Fact-checking initiatives and responsible media engagement
can counter misinformation and restore the importance of truth. Building a diverse coalition
of voices that actively challenge falsehoods can strengthen the impact of Satyagraha
campaigns. Creating inclusive digital spaces for dialogue and debate can help bridge gaps
between opposing views, fostering a culture of understanding and empathy. In this context,
digital platforms can be harnessed as tools for constructive engagement rather than as echo
chambers of divisiveness.
Furthermore, while the digital world can enable anonymity, transparency and
authenticity should be prioritized. Publicly identifiable individuals or groups who champion
Satyagraha can build credibility and trust, ensuring that the movement's intentions remain
grounded in truth and non-violence. While the digital age brings forth new challenges to the
application of Satyagraha, its contemporary relevance lies in its enduring principles of truth-
force and non-violent resistance. Adapting to the digital landscape requires strategic and
thoughtful approaches that leverage technology for constructive dialogue and information
dissemination while countering the spread of misinformation. The essence of Satyagraha
remains a guiding light for those seeking social and political change, reminding us that in the
age of information warfare, the pursuit of truth and ethical action is more critical than ever.
Globalization, urbanization, and technological advancements have transformed the
dynamics of governance and community engagement. The vast and interconnected nature of
contemporary societies makes it increasingly challenging to implement Swaraj's vision on a
large scale. In a rapidly changing and complex world, the needs and interests of diverse
communities may diverge, leading to potential conflicts in decision-making. The ideal of self-
sufficiency at the village level may not be practically feasible or efficient in addressing
complex national and global challenges. Critics point out that certain matters, such as
national security, international relations, and economic policies require centralized decision-
making to ensure coherence and efficiency.
Moreover, the contemporary political landscape often presents issues that transcend
local boundaries, such as climate change, cyber-security, and pandemics. Addressing these
challenges necessitates coordinated efforts at regional, national, and international levels. The
concept of Swaraj, focused on local self-governance, may face limitations in effectively
handling such complex and interconnected issues. Furthermore, critics argue that
decentralization can inadvertently lead to parochialism and fragmentation, potentially
undermining the unity and integrity of a nation. Without a strong central authority, ensuring
uniformity in fundamental rights and social policies across different regions might become
problematic, leading to disparities in development and human rights.
While the practical implementation of Swaraj's vision faces challenges in the
contemporary world, its core principles continue to resonate and hold relevance in certain
contexts. Local governance and community participation are critical in fostering a sense of
ownership and accountability among citizens. We witnessed it during the COVID year.
Empowering local communities to address their unique challenges and determine their
priorities can lead to more responsive and inclusive governance. Swaraj's principles can find
application in grassroots movements and local development initiatives. In various parts of the
world, community-based projects and participatory decision-making have shown promise in
improving the well-being of people and addressing specific local issues.
Additionally, the concept of Swaraj can inspire innovative approaches to governance
that prioritize transparency, inclusivity, and citizen engagement. Emerging technologies can
facilitate decentralized decision-making processes, enabling citizens to play a more active
role in shaping policies and holding authorities accountable. While the concept of Swaraj and
its emphasis on self-governance and decentralization of power face challenges in the
contemporary world, its core principles remain relevant and can inspire localized solutions to
address specific challenges. The concept's adaptability and practicality depend on the context
and nature of the issues at hand. By critically examining its potential, society can identify
ways to incorporate the essence of Swaraj in modern governance models, fostering a more
participatory, accountable, and inclusive political landscape.
Sarvodaya (Welfare for All): Another critical aspect of Gandhian ideology was the
concept of Sarvodaya, which aimed at the welfare for all, especially the marginalized and
downtrodden. Gandhi's vision for a just society was based on inclusivity and equitable
distribution of resources. Swaraj, as envisioned by Mahatma Gandhi, emphasized the idea of
self-governance and the decentralization of power, where individuals and communities
actively participated in decision-making processes. While this concept held profound
significance during India's struggle for independence, its contemporary relevance is subject to
critical examination in the context of the present-day political and societal realities.
Critics argue that the ideal of Swaraj, centred on decentralized governance and
empowered local communities, faces significant challenges in the modern world.
Globalization, urbanization, and technological advancements have transformed the dynamics
of governance and community engagement. The vast and interconnected nature of
contemporary societies makes it increasingly challenging to implement Swaraj's vision on a
large scale. In a rapidly changing and complex world, the needs and interests of diverse
communities may diverge, leading to potential conflicts in decision-making.
The ideal of self-sufficiency at the village level may not be practically feasible or
efficient in addressing complex national and global challenges. Critics point out that certain
matters, such as national security, international relations, and economic policies require
centralized decision-making to ensure coherence and efficiency. Moreover, the contemporary
political landscape often presents issues that transcend local boundaries, such as climate
change, cyber-security, and pandemics. Addressing these challenges necessitates coordinated
efforts at regional, national, and international levels. The concept of Swaraj, focused on local
self-governance, may face limitations in effectively handling such complex and
interconnected issues.
 Furthermore, critics argue that decentralization can inadvertently lead to parochialism
and fragmentation, potentially undermining the unity and integrity of a nation. Without a
strong central authority, ensuring uniformity in fundamental rights and social policies across
different regions might become problematic, leading to disparities in development and human
rights. While the practical implementation of Swaraj's vision faces challenges in the
contemporary world, its core principles continue to resonate and hold relevance in certain
contexts. Local governance and community participation are critical in fostering a sense of
ownership and accountability among citizens.
Empowering local communities to address their unique challenges and determine their
priorities can lead to more responsive and inclusive governance. Swaraj's principles can find
application in grassroots movements and local development initiatives. In various parts of the
world, community-based projects and participatory decision-making have shown promise in
improving the well-being of people and addressing specific local issues. Additionally, the
concept of Swaraj can inspire innovative approaches to governance that prioritize
transparency, inclusivity, and citizen engagement. Emerging technologies can facilitate
decentralized decision-making processes, enabling citizens to play a more active role in
shaping policies and holding authorities accountable.
While the concept of Swaraj and its emphasis on self-governance and decentralization
of power face challenges in the contemporary world, its core principles remain relevant and
can inspire localized solutions to address specific challenges. The concept's adaptability and
practicality depend on the context and nature of the issues at hand. By critically examining its
potential, society can identify ways to incorporate the essence of Swaraj in modern
governance models, fostering a more participatory, accountable, and inclusive political
landscape. Another critical aspect of Gandhian ideology was the concept of Sarvodaya, which
aimed at the welfare of all, especially the marginalized and downtrodden. Gandhi's vision for
a just society was based on inclusivity and equitable distribution of resources writing this
statement critically having its contemporary relevance.
The concept of Sarvodaya, championed by Mahatma Gandhi, is rooted in the idea of
the welfare of all, with a particular focus on uplifting the marginalized and downtrodden
sections of society. While this vision held profound significance during India's struggle for
independence, its contemporary relevance is subject to critical examination in the context of
the present-day socio-economic and political realities. Critics argue that the ideal of
Sarvodaya, which advocates for equitable distribution of resources, faces challenges in
today's globalized and complex world. Economic disparities between nations and regions
have become deeply entrenched, and achieving universal welfare for all is a daunting task.
Global economic systems and policies often perpetuate inequalities, with the concentration of
wealth and power in the hands of a few.
Moreover, critics point out that implementing Sarvodaya's vision requires addressing
structural issues such as corruption, inefficiency, and bureaucratic hurdles that hinder
equitable distribution of resources. In many countries, governmental institutions may struggle
to efficiently allocate resources to uplift marginalized communities and ensure their welfare.
The concept of Sarvodaya also faces ideological challenges in societies that prioritize
individualism and market-driven economies. In such contexts, the pursuit of personal
interests and profit maximization can overshadow the collective welfare, making it difficult
to achieve the inclusive and just society envisioned by Gandhi. Furthermore, the
contemporary political landscape often grapples with divisive identities and identity-based
politics. In such scenarios, prioritizing the welfare of all, without succumbing to
majoritarianism or neglecting minority rights, poses significant challenges.
 Despite the challenges, the core principles of Sarvodaya continue to hold relevance in
contemporary contexts and can inspire efforts to address socio-economic disparities and
promote inclusive development. The vision of Sarvodaya can be a guiding force in shaping
public policies and social programs that target the welfare of marginalized communities. By
adopting inclusive and participatory approaches, governments and organizations can address
the specific needs and challenges faced by vulnerable populations. Civil society and
grassroots movements play a crucial role in advocating for Sarvodaya's ideals, holding
governments and institutions accountable for ensuring equitable resource allocation and
social justice. Social activism, combined with collective efforts, can influence policy-making
and bridge the gap between rhetoric and action.
Contemporary global challenges, such as climate change and public health crises,
require collective action and shared responsibility. The principle of Sarvodaya emphasizes
solidarity and cooperation, which can foster international collaboration to address pressing
issues that affect the welfare of all humanity while the concept of Sarvodaya and its emphasis
on the welfare of all faces practical challenges in today's complex world, its core principles
remain relevant and can inspire efforts to promote inclusive development and address socio-
economic disparities. Achieving the vision of a just society requires collective will,
transformative policies, and sustained efforts at local, national, and global levels. By critically
examining the obstacles and opportunities, societies can work towards realizing the principles
of Sarvodaya, fostering a more inclusive and equitable world.
Gandhian Principles and the Current Political Scenario
Relevance of Non-Violence: While non-violence remains an essential principle, the
current political scenario is characterized by several armed conflicts and geopolitical
tensions. Some argue that adopting an absolute non-violent approach in all situations may not
be practical, given the complexities of modern challenges. Satyagraha in a Digital World:
The concept of Satyagraha was effective during the pre-independence era when information
dissemination was limited. In today's digital age, misinformation and propaganda can easily
manipulate public opinion. Adapting Satyagraha to the age of information warfare poses new
challenges. Swaraj and Centralization of Power: India has achieved political independence,
but concerns remain about the centralization of power in the hands of a few.
The vision of empowered local governance (Swaraj) has not been fully realized, as
regional imbalances and bureaucratic hurdles persist. Sarvodaya and Socio-economic
Inequities: India continues to face social and economic inequalities, with disparities in
income, education, and healthcare. The Gandhian principle of Sarvodaya urges us to address
these inequalities and uplift the most vulnerable sections of society. The current political
landscape in India and many other countries is marked by populism and identity politics.
Leaders often appeal to narrow group identities rather than fostering a sense of unity and
nation-building. Erosion of Democratic Institutions: Concerns have been raised about the
erosion of democratic institutions and the rise of authoritarian tendencies in some parts of the
world. Gandhi's emphasis on ethical governance and respect for democratic principles is
pertinent in addressing such challenges.
Corruption and Ethical Conduct: Corruption remains a significant challenge in the
political system. Gandhi's stress on ethical conduct and personal integrity in public life is
relevant to curb corruption and ensure transparent governance. Environmental Sustainability:
Gandhi's advocacy for sustainable living and respect for nature gains relevance in the face of
environmental crises and climate change. His vision of self-sufficient villages can be adapted
to promote eco-friendly practices and reduce the ecological footprint. Gandhian principles
played a crucial role in India's independence struggle and continue to inspire political
thinkers and activists worldwide.
However, their direct applicability to the complexities of the current political scenario
is debatable. While some principles remain highly relevant, others may require adaptation
and contextualization to address the challenges of the 21st century. Integrating the essence of
Gandhian values, such as non-violence, truth, decentralization, and welfare for all, with
innovative and pragmatic approaches can pave the way for a more inclusive, just and
sustainable political landscape
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Foundation,1970).
THE 75 YEARS OF INDIAN HEALTHCARE DELIVERY SYSTEM (1946 TO 2021):
HOW MUCH FINANCIAL PROTECTION DOES IT PROVIDE?
Vijayetta Sharma
Abstract
The provision and promotion of equitable health services to the masses are fundamental to national
growth and advancement. Nothing could be of greater significance than the health of the people
which is a crucial resource for socio-economic development. It has been time and again noted by the
central government and healthcare experts that the provision of health insurance coverage to deal
with catastrophic expenditure can reduce the prevalent disparities in terms of access to healthcare to
a large extent. There is a need to study the publicly funded health insurance scheme after the setting
up of healthcare delivery system under the aegis of Bhore committee in 1946 to leap towards
universal health coverage by providing financial protection to the rural populace. The paper walks
through the government health expenditure and financial protection in India and discusses the trends
in the healthcare financing and OOP payments in India. The paper throws light on the latest
developments under Ayushman Bharat Pradhan Mantri Jan Arogya Yojana (ABPMJAY). The paper
further traverses through the financial protection under PMJAY and discusses the governmental
financial allocation under PMJAY and upgradation of health and wellness centres. The Out-of-pocket
Expenditure (OOPE), healthcare costs and the public and private sector interlinkages in PMJAY are
explored to realize improvement in the healthcare access to patients. The paper suggests measures to
accelerate financial protection under PMJAY by way of mass awareness campaigns, development of
matrix of service provision involving different stakeholders, integration of actuarial techniques to
monitor the scheme, understanding differential cost structures, and encouraging quality tertiary
hospitals to join the scheme.
Key words: PMJAY, healthcare, financial protection, OOP expenditure, public policy.
1. Introduction
The provision and promotion of equitable health services to the masses are
fundamental to national growth and advancement. Nothing could be of greater significance
than the health of the people which is a crucial resource for socio-economic development.
According to Gandhiji, good health is of paramount importance to any human being as
without it an individual cannot develop fully in mind or spirit. A healthy populace contributes
to healthier economies and economic development has a direct impact on improving the
health outcomes of the population. The financial protection provided to the poorer sections of
the society for meeting their health needs at the times of adverse situations contributes to the
development of an inclusive healthcare protection regime. The adequacy of health security
can be ensured in the form of outreach of different health policies, infrastructure providing
health services, human resources, community support to accelerate the programme outcomes,
and most importantly the gains ascertained by the targeted population.
Gautam Buddha has said that ―Of all the gains, the gains of health are the highest and
best‖. Health is the foremost right of an individual and a basic prerequisite to lead a happy
life. Health is the man‘s greatest possession, for it lays the solid foundation for his happiness.
Charaka, the renowned ayurvedic physician is known to have said: ―Health is vital for ethical,
artistic, material and spiritual development of man‖. Gandhiji ascertains that ―It is health that
is real wealth and not pieces of gold and silver.‖ A nation can become truly healthy only
when it succeeds in overcoming all deficiencies and eradicating diseases of the poorer
sections of society through meticulous planning and administrative prudence. The planning
commission while stressing the vital importance of public health in the enrichment of all
aspects of community life in the first five-year plan stated that ―Health is fundamental to the
national progress in any sphere.‖ Dr. H. Mahler, Former Director General, World Health
Organization (WHO) also contended that economic growth without specifically attuned to
human needs does not carry much worth. Therefore, ensuring good health must be the
primary objective of national development programmes. It is the precursor to improving the
quality of life for a major portion of mankind. (Goel, 2005: 17-19)
2. Government Healthcare Expenditure and Financial Protection in India
The healthcare expenditure levied by the government of India can be marked in the
following terms i.e. current healthcare expenditure (CHE) (percentage of GDP), other private
health expenditure as percentage of CHE, external health expenditure as percentage of CHE,
governments financial arrangements as percent of CHE, compulsory health insurance as
percentage of CHE, social health insurance as percentage of CHE, voluntary health insurance
as percentage of CHE, voluntary financial arrangements, government subsidy to social health
insurance (TRANS) as percentage of social health insurance, out of pocket expenditure
(OOP) as percentage of CHE. (See Figure 1).
Figure 1
Health Expenditure, Financing and Insurance in India (2000 to 2018)

Source: World Health Organization Global Health Expenditure database

All these types of health expenditure provide an overview of investments by the
government exhibiting an almost stagnant trend in the particular expenditure bracket over a
period of a decade. The healthcare landscape of the country shows a miniature and slow-
paced improvements despite vast measures and policy pronouncements by the government
since last 75 years. However, there have been a considerable improvement in the financing
with respect to the following categories over the period of 2000 to 2018. The trends in the
healthcare financing and OOP payments in India in terms of government schemes,
compulsory health expenditure, current health expenditure and households out of pocket
payments can be seen in Figure 2.
Figure 2
Healthcare financing and OOP payments, India (2000 to 2018)
Year Population Government Compulsory Current health Current Household
(in schemes and contributory expenditure by health out-of-
thousands) compulsory health revenues of expenditure pocket
contributory insurance health care by financing payment
health care schemes financing schemes (Million
financing schemes (Million schemes (Million NCU)
(Million NCU) NCU) (Million NCU) NCU)
2000 1,056,576 198,355 14,176 878,571 878,571 629,954
2001 1,075,000 207,572 15,597 1,004,245 1,004,245 744,208
2002 1,093,317 215,738 17,260 1,075,445 1,075,445 789,097
2003 1,111,523 225,643 18,602 1,139,011 1,139,011 836,316
2004 1,129,623 251,910 19,462 1,283,070 1,283,070 930,003
2005 1,147,610 296,567 25,061 1,400,216 1,400,216 1,024,249
2006 1,165,486 335,112 29,821 1,561,030 1,561,030 1,127,955
2007 1,183,209 384,354 35,663 1,754,230 1,754,230 1,242,288
2008 1,200,670 456,287 38,529 1,978,786 1,978,786 1,368,290
2009 1,217,726 569,655 53,949 2,257,769 2,257,769 1,507,236
2010 1,234,281 650,254 66,002 2,547,057 2,547,057 1,660,293
2011 1,250,288 794,726 78,997 2,836,112 2,836,112 1,764,768
2012 1,265,780 897,700 100,375 3,310,712 3,310,712 2,085,753
2013 1,280,842 931,099 121,390 4,211,943 4,211,943 2,909,317
2014 1,295,601 1,033,854 123,950 4,512,860 4,512,860 3,024,248
2015 1,310,152 1,277,364 208,051 4,951,896 4,951,896 3,202,115
2016 1,324,517 1,457,603 243,123 5,393,709 5,393,709 3,409,159
2017 1,338,677 1,659,886 276,863 6,043,097 6,043,097 3,770,934
2018 1,352,642 1,831,817 305,540 6,737,666 6,737,666 4,222,299
Source: World Health Organization Global Health Expenditure database
The healthcare financing and OOP expenditures with respect to Government schemes
and compulsory contributory health care financing schemes, compulsory contributory health
insurance schemes, current health expenditure by revenues of health care financing schemes,
current health expenditure by financing schemes shows that from 2000 to 2010, with an
increase in 16.8 percent of population, there is almost 4 times increase in expenditure.
Further, in the year 2018, with an increase in 28.02 percent of population, there is almost 8
times increase in expenditure under these broader financial initiatives. However, the
household out-of-pocket payments did not witness any decline over the years and rose in the
same sequential manner. It has lately been noted by the central government and healthcare
experts that the provision of health insurance/ assurance coverage to deal with catastrophic
expenditure can reduce the prevalent disparities in terms of access to healthcare to a large
extent. There is a need to study the publicly funded health insurance scheme to leap towards
universal health coverage and inclusive growth by providing financial protection to the rural
populace. Hence, in this regard, the latest developments under Ayushman Bharat Pradhan
Mantri Jan Arogya Yojana are worth pondering.
3. Ayushman Bharat Pradhan Mantri Jan Arogya Yojana (AB PMJAY)
A shift from segmented and sectoral approach to health service delivery to a wide-
ranging need-based care with an underlying commitment- ‗leave no one behind‘ has been
recognized as a primary objective under PMJAY. Ayushman Bharat was launched by
Government of India in 2018 as a national Publicly Funded Health Insurance (PFHI) scheme.
Many health experts hailed it as an indispensable step towards achieving Universal Health
Coverage and applauded its inclusive approach of safeguarding poor and vulnerable people
who do not have access to health insurance. It aims to reduce catastrophic out-of-pocket
health expenditure by accelerating access to quality health care to the underprivileged
population in the country. It transformed the existing health centres such as PHCs and CHCs
into health and wellness centres by augmenting the infrastructure and funds provisions.
Ayushman Bharat PM-JAY is the largest health assurance scheme in the world and provides
17 times larger vertical cover than its predecessor Rashtriya Swasthya Bima Yojana (RSBY).
It envisions to provide a health cover of Rs. 5 lakhs per family annually for meeting
secondary and tertiary care hospitalization. It covers up to 3 days of pre-hospitalization and
15 days post-hospitalization expenses including diagnostics, medicines and treatment costs
covering 1592 procedures in 2019-2020.
 The scheme covers over 10.74 crores poor and vulnerable families that form the
bottom 40% of the Indian population (approximately 50 crore beneficiaries) as per the Socio-
Economic Caste Census 2011 (SECC, 2011). The inclusion of households is based on the
deprivation and occupational criteria as per SECC, 2011 (see Figure 3). As on December
2019, 73% families were covered under PMJAY and state schemes from different states (see
Figure 4). The financial arrangement of the scheme follows a bilateral approach. It is funded
by the government and costs are shared by the central and state government in 60:40 Ratio
(states and UTs with legislatures) and 90:10 (states and UTs without legislatures), and central
government may also provide 100% on case basis. It may however be noted that the overall
spending as percentage of GDP is alarmingly low to provide a protective coverage to the
bottom 40% deprived sections of society (see Table 1).
Figure 3
Inclusion criteria and Number of Beneficiaries, 2019 (Rural and Urban), PMJAY
Type of beneficiaries Number (in crores)
A Rural Beneficiaries 8.1895
It includes such families who fall into at least one of the following six deprivation
criteria and automatic inclusion of Destitute/ living on alms, manual scavenger
households, primitive tribal group, legally released bonded labour.
1 Only one room with kucha walls and kucha roof
2 No adult member between ages 16 to 59
3 Households with no adult male member between ages 16 to 59
4 Disabled member and no able-bodied adult member
5 SC/ST households
6 Landless households deriving a major part of their income from manual casual
labour
B Urban Beneficiaries 2.33
The following 11 occupational categories of workers are eligible for the scheme:
1 Ragpicker
2 Beggar
3 Domestic worker
4 Street vendor/ Cobbler/hawker / other service provider working on streets
5 Construction worker/ Plumber/ Mason/ Labour/ Painter/ Welder/ Security guard/
Coolie and other head-load worker
6 Sweeper/ Sanitation worker/ Mali
7 Home-based worker/ Artisan/ Handicrafts worker/ Tailor
8 Transport worker/ Driver/ Conductor/ Helper to drivers and conductors/ Cart
puller/ Rickshaw puller
9 Shop worker/ Assistant/ Peon in small establishment/ Helper/Delivery assistant /
Attendant/ Waiter
10 Electrician/ Mechanic/ Assembler/ Repair worker
11 Washer-man/ Chowkidar
C RSBY left out families ( Karnataka, Himachal, Kerela, Chattisgarh) 0.22
Total beneficiaries 10.74
Source: https://pmjay.gov.in/about/pmjay

Figure 4
Families Covered under PMJAY, 2019
Source: Ayushman Bharat, 2021-22, Budget Briefs, Vol 12, Issue 7, Accountability Initiative, Centre for Policy
Research, 5.
Table 1
Government spending under PMJAY
Financial Year
Expenditure 2017-18 2018-19 2019-20 2020-21 2021-22
(Actual) (Actual) (Actual) (R.E.) (B.E.)
GoI Expenditure (in
52994 54477 63425 82445 74602
Crore)
GoI Expenditure
0.32% 0.29% 0.31% 0.42% 0.33%
Percentage of GDP
Source: Expenditure Profile estimates for central health spending (in crore) measured against RE for GDP figures between
FY 2017-18 and 2020-21, and BE for GDP of FY 2021-22 (as per Budget at a Glance).

The spirit of cooperative federalism can be apparently seen in the implementation of

the scheme. In this context PM-JAY provides a lot of flexibility to States for scheme design
and implementation. Trust/Assurance, Insurance, and Mixed model are the three
implementation models to deliver the benefits of the scheme (https://pmjay.gov.in/about/pmjay).
In the year 2019-20, three states (Chattisgarh, Kerela and Mizoram) shifted to trust mode
making the total count to 20 States/UTs following Trust Model (see Figure 5 and Figure 6).
(https://pmjay.gov.in/states/states-glance)
Figure 5
State wise distribution of PMJAY empanelment by mode of implementation
Insurance Model Mixed Mode
Trust Model (20 States/UTs)
(7 States/UTs) (5 States/UTs)
Dadra & Nagar Heveli and Andaman and Nicobar
Daman & Diu Islands Karnataka Gujrat
Jammu and Kashmir Andhra Pradesh Kerela Jharkhand
Ladakh Arunachal Pradesh Lakshadweep Maharashtra
Meghalaya Assam Madhya Pradesh Rajasthan
Nagaland Bihar Manipur Tamil Nadu
Puducherry Chandigarh Mizoram
Punjab Chattisgarh Sikkim
Goa Tripura
Haryana Uttar Pradesh
Himachal Pradesh Uttrakhand
Source: PMJAY, Annual Report, 2019-2020.

Figure 6
PMJAY State wise model implementation
 Source: PMJAY, Annual Report, 2019-2020.
There are a total of 23,364 hospitals under PM-JAY as on 14th September 2020.
(PMJAY, Annual Report 2019-20) It has been found that most of the facilities are in public
sector (56%) followed by private for profit (40%) and private not-for-profit entities (4%). The
states of Karnataka, Gujrat, Uttar Pradesh, Tamil Nadu and Rajasthan contributed to 60%
empanelment of hospital service under PMJAY in 2020. (Joseph, Sankar & Nambiar, 2021)
The protective cover to provide health services to the economically backward sections of the
society provides a shield against the major disease outbreaks, thereby accelerating the
momentum gained from time to time to plunge of disease burden of the country. The demand
for healthcare outpaces the supply of health services provided by government and private
sector collectively owing to high OOPE, outreach, poor services and other intertwined
factors. There is also low demand for preventive healthcare in India owing to cultural, socio-
economic and behaviourally induced trends and lower politico- societal synch in health
policy implementation which exacerbates the need for incentivizing healthcare to decrease
the burden of secondary and tertiary hospitalizations. PMJAY should affirmatively
encompass and delve upon these variant clogs in reducing the disease burden along with
providing an incentive cover. The promotion of preventive healthcare both through increased
awareness and public spending by the government can spur the attainment of desired goals.
The ensuing discussion builds upon the financial protection provided under PMJAY, out-of
pocket expenditure, healthcare cost and penetration of scheme. It further focuses on the
disease burden and PMJAY services; public and private sector linkages; the inherent, evolved
or persisting bottlenecks, and improvements to accelerate the benefits of the scheme.
3.1 Financial protection under PMJAY
The GoI allocations for health insurance have spurred significantly after the launch of
PMJAY. The spurge in financial allocation was 5 times greater than its predecessor RSBY in
the year 2018-19, and further doubled from 2019-2020 to 2020-21 (see Figure 7). However, it
can be noted that the government allocation for Health and Wellness Centres (HWCs)
remained almost stagnant over the last 2 years (see Figure 8). It is pertinent to mention that
spending by the government under PMJAY is far less than the budgetary allocations.
Figure 7
Government financial allocations RSBY and PMJAY (in crores)

Source: Ayushman Bharat, GoI, 2020-21, Budget briefs, Vol.12, Issue 7, Centre for Policy
Research, Delhi

Figure 8
Government allocation for Health and Wellness Centres (in crores)

Source: Ayushman Bharat, GoI, 2020-21, Budget briefs, Vol.12, Issue 7, Centre for Policy Research, Delhi
In the year 2019, actual spending was Rs 3256 crores and for FY 2020-21, the revised
estimates indicated spending worth Rs 3129 crores which is less than half of the allocation in
the respective financial years (Economic Survey, 2019-2020) (see Table 1). This discrepancy
highlights the abysmal demand driven attitude of people towards the healthcare insurance
under PMJAY in the midst of the escalating disease burden in India. The skewness in service
demand can be widely observed in rural India owing to lack of awareness and empanelment
of hospitals. Three healthcare functions i.e. inpatient and day curative care, out-patient and
home based care, and medicines and medical supplies account for 70% of healthcare
spending (WHO, 2018). These areas need to be targeted by PMJAY in a strategic way to
achieve patient satisfaction and satisfy the health outcomes devised by the government from
time to time. Further, PMJAY through allocation of health service reimbursement package
ensures equity in healthcare services among the rural and urban poor. There ought to be a
variability among different countries or regions within a country depending upon the
variability in share of public spending under different schemes of the government. The
policies addressing these issues of financial protection has important role to play. Hence, to
address the issue, public spending needs to be more effective to reach the bottom poor and
address the SDG target of health which has been ardently usurped by PMJAY as its core
principle.
3.2 Out-of-pocket Expenditure (OOPE), Healthcare costs and penetration of Scheme
The relation of PMJAY in addressing the catastrophic spending and aiding in the
treatments availed by impoverished households outlines the extent of reduction in the disease
burden. It has been noted that the OOPE and catastrophic health expenditure did not decrease
with the increase in enrolment under PMJAY in Chattisgarh which is a leading state in
PMJAY implementation in terms of population-enrolment as well as utilisation (Garg et. al.
2020). Further, the utilization of hospital care has not been witnessed with the increase in
enrollment under PMJAY in Chattisgarh (Garg et. al. 2020). Bhaduri, 2021 laments that
PMJAY and its expansion has huge cost implications with respect to the meagre health
budgets which poses massive risk for the agenda remaining indeterminately unfinished, as
many other failed ventures which fell short due to the financial costs. Ghosh and Quadeer,
2019 maintained that unbalanced promotion of tertiary care by the government might also
increase healthcare costs. Another study showed that a large cover may not ensure financial
protection (Garg et.al. 2019). It may further be noted that there is differentiation in treatment
costs across different ailments which poses risk of OOPE capriciously. The healthcare costs
need to be calibrated by the scheme considering the disease graphs, OOPE forecasts, and the
vast geographical areas of the country. Further, the benefits of the scheme transcend to the
deserving beneficiaries depending upon the level of awareness among the population. Some
studies highlight that it is critical to spread the awareness of PMJAY to the entitled
population through regular campaigns and ICT activities so that they may fetch the maximum
benefits of the scheme as there is no advance enrollment process. Pugazhenthi, 2021
emphasizes that level of awareness of PMJAY with respect to the coverage, authorization of
cards, Arogya Mitras, grievance redressal and fraud prevention is very low (ranging from
12% to 42%), in Thanjavur District of Tamil Nadu which is one of the high performing states
in the country. Kumar et.al. 2019 laid stress on fine-tuning the operational efficiency of
PMJAY model to optimally transcend the benefits to the entitled population.
3.3 The public and private sector interlinkages in PMJAY
PMJAY reinforces public private partnership in delivering health care to the masses
thereby improving their life expectancy. It may be noted that the national capital of Delhi gets
around 30% to 40% of patients from other states in its hospitals. In this parlance the NHA‘s
Deputy General Manager, Dr Jitu Lal Meena, exhorted that Delhi‘s private hospitals are
invited to get empanelled under PMJAY to provide free medical services to the entitled
population. (Sharma, 2018) The empanelment of private hospitals under PMJAY would ease
the healthcare access to patients visiting from other states in search of better treatment
facilities. It may however be noted that the people belonging to bottom 40% does not visit the
tertiary care or private hospitals. There is a reluctance on the part of the underprivileged or
deprived population to visits Apollo, Medanta, Lilavati etc., due to averseness owing to their
poor socio-economic background. Apathy on the part of medical and paramedical staff is
another reason for not availing the required services. Further, all private facilities do not
provide specialties like General Surgery, Obstetrics & Gynaecology, Orthopaedics and
Urology (Joseph et.al., 2021). It entails that the facility coverage under PMJAY is inchoate,
uneven and undefined. Eventually, it has spillover effect on the beneficiaries searching for
health facilities on facing health adversity delaying their treatment, even mortality in many
cases. The patients face inconvenience by visiting one health centre to another in search for
proper facilities whether public or private. The knowledge on empanelled hospitals and the
inbuilt facilities to the entitled population may ease the unnecessary travel burden.
4. The way forward to financial protection via AB PMJAY
PMJAY has travelled the path of 5 years and is successful in improving the access to
hospitalization via a strategic intervention of providing insurance cover of Rs 5 lakh per
family. The utilization of scheme is contingent on the extent of awareness among the
population. Building expert knowledge of health care financing among the community is the
urgently required to prevent the distressed citizen remaining devoid of healthcare facilities.
Mass awareness campaigns to make the beneficiaries aware of their eligibility, entitlement
and hospital empanelment should be carried out on a large scale.
Both public and private sector should embrace the opportunity of developing a world
class health network and create an interlinked network for the patients‘ referrals to the correct
treatment facility within a local hospital service circle. The duplication of beneficiaries at
different hospitals or their change of states can be fixed by having a common patient
enrollment platform at the empaneled hospital. In order to maximize the utilization of
financial costs of the scheme, there is a need to develop a matrix of service provision
developing on hospital and patient location, diseases covered and treatment options with
respect to availability of medical and paramedical staff, timeline of treatment and provision
of funds etc. Further in order to beat technical difficulties encountered in implementation of
the scheme, integrating actuarial techniques with data mining, forecasting and decision tree
approach can be an effectively strategy to monitor the scheme. The actuarial techniques
would help to predict the future viability of the scheme incorporating state, district and region
wise details for the whole country. It can also aid in better fraud management at any point of
contact in health service delivery and identify fake hospitals, medical practitioners and
pharmacies. There is a need to understand the differential cost structures of inpatient and
outpatient care and utilization of healthcare at government and private health centres and its
effect on the funding by PMJAY. The penetration of health schemes in relation to the
regional OOP expenditure estimates would serve the basis for designing insurance coverage
package and assessing the accomplishments in reduction in disease burden. In this context,
the decentralized approach to healthcare needs to be strengthened. Developing appropriate
cost structure relying on disease indices, geography, empanelled facilities etc., incorporating
evidence-based approach would help in achieving a robust policymaking environment. It
would also usher the re-allocation of resource, effectively and efficiently at the state level.
Government‘s commitment to encourage quality tertiary hospitals to join the scheme should
be re-evaluated. Ensuring adequate supply of medicines to match the patient footfall at health
centres, digital infrastructure for maintenance of records, expansion in the range of services
to meet the diversified disease burden. An increase in seats for MBBS in the medical
colleges, strengthening services at PHC level, and quality of training for nurses needs to be
relooked to achieve heightened outcomes.
5. Conclusion
The healthcare delivery system in India has a huge responsibility to provide services
to the population of 1380 million burgeoning at the growth rate of 1.01 %. The policies and
programmes from time to time has reflected on the emerging, persistent and tenacious issues
and deliberated to bridge them in an appropriate way with the help of available finances,
proposals and administrative acumen. Among all the encountered bottlenecks and
unidentified clogs so far, financial inability and non-protection to pay for the treatment facing
catastrophic health expenditure is brittle and inconceivable in a democratic country like ours.
Dating back to the Bhore committee report in 1946, which deliberated on the access to health
services to all irrespective of financial ability to pay for it and Mudaliar Committee on
strengthening of health centres to provide medicinal access and health facilities in 1962 – the
issues still remain persistent after 7 decades of reformative measures. Financial assurance and
medicinal access can alone reduce the huge burden of disease in the country as the other
issues are intertwined and lined up with these. PMJAY is the seminal initiatives started by the
government in these lines and have succeeded in providing financial cover to the
disadvantaged populace on a massive scale. PMJAY is world‘s largest Government funded
health protection and financial assurance scheme covering a beneficiary base of around 50
crores. World over, no other the health assurance scheme has been assumed so far on such a
large scale as that of PMJAY. Of course, there are a lot of systemic, structural,
organizational, budgetary and other factors impeding the smooth flow of services. These may
not become a block in the ethical strive towards better health to the populace and needs to be
addressed in a stupendous manner. Finally, there are huge expectations from the health
insurance policy to succeed in providing financial protection to the needy to reach every poor
for his medicinal requirements.
References:
 Goel, S. L (2005). Public Health Policy and Administration. New Delhi: Deep and Deep Publications Pvt.
Ltd., 17-19.

 https://pmjay.gov.in/about/pmjay

 https://pmjay.gov.in/states/states-glance

 PMJAY, AB, Annual Report 2019-20, Ministry of Health and Family Welfare, Government of India, 29.

 Joseph, Jaison, Hari Sankar, Devaki Nambiar (2021). Empanelment of health care facilities under Ayushman
Bharat Pradhan Mantri Jan Arogya Yojana (AB PM-JAY) in India, PLoS ONE, 16 (5).

 Government of India, Ministry of Finance, Economic survey, 2019-2020, January 2020.

 Soucat, Xu K, A & Kutzin J et. al. (2018). Public Spending on Health: A Closer Look at Global Trends,
Geneva: World Health Organization. 23.

 Garg, Samir, Kirtti Kumar Bebarta and Narayan Tripathi (2020). Performance of India‘s national publicly
funded health insurance scheme, Pradhan Mantri Jan Arogaya Yojana (PMJAY), in improving access and
financial protection for hospital care: findings from household surveys in Chhattisgarh state‖, BMC Public
Health, 20 (949).

 Bhaduri, Soham D. (2021, July-Sept)Ayushman Bharat and Universal Health Coverage in India: Is our
approach ethical?‖, Indian Journal of Medical Ethics, VI (3).

 Ghosh, Sourindra M. and Imrana Qadeer (2019). Pradhan Mantri Jan Arogya Yojana: A Paper Tiger, Social
Change, 49 (1), 136–143.

 Garg, Samir, Sayantan Chowdhury & T. Sundararaman (2019). Utilisation and financial protection for
hospital care under publicly funded health insurance in three states in Southern India‖, BMC Health Services
Research.19 (1004).

 Pugazhenthi, V. (2021, February). A Study on Awareness On AB-PMJAY for Treatment of diseases with
special reference to cancer care in Thanjavur District of Tamil Nadu‖, EPRA International Journal of
Multidisciplinary Research, 7 (2).

 Kumar, P. Sunil, Raghunatha Sarma, Satya Sai Mudigonda (2019, September). An Analytical Model for
Evaluating Social Security Schemes-A Focus on ―Ayushman Bharat‖ Universal Health Scheme in India,
International Journal of Recent Technology and Engineering (IJRTE), 8 (3).
 Sharma, Sanchita (2018, November 10). Centre asks Delhi private hospitals to join Ayushman Bharat
scheme, Hindustan Times, New Delhi

 Brown, Judith M. (1969). The Mahatma and Modern India. Modern Asian Studies 3 (4), 326.

 Lal, B. K (2014). Contemporary Indian Philosophy. Delhi: Motilal Banarsidass Publishers, Tenth Reprint
edition, 111.

 Stephen R., Covey. Principle Central Leadership. India: Simon & Schuster Export edition, 2003.

 ―Mahatma Gandhi‘s 11 vows,‖ Gandhi Sevagram Ashram, accessed July 28, 2023,
https://www.gandhiashramsevagram.org/gandhi-myth-faq/vows-of-gandhiji.php.
 UNDERSTANDING PROGRESS AND PROSPERITY IN THE
AGE OF SOCIAL MEDIA
Vipul Batra
Abstract
The advent of social media has transformed the way individuals and societies interact, communicate,
and share information. In this digital era, the impact of social media on progress and prosperity has
become increasingly significant. This essay delves into the multifaceted aspects of progress and
prosperity within the realm of social media, exploring how it influences economic, social, and
personal dimensions. It analyzes the challenges, opportunities, and ethical considerations associated
with social media's role in shaping our world.
Keywords:
Introduction
Progress and prosperity have evolved alongside technological advancements, and today, the
digital revolution, with social media at its forefront, plays a pivotal role in defining these
concepts. Social media platforms have redefined communication, information dissemination,
and connectivity, influencing virtually every aspect of our lives. This essay seeks to unravel
the complex relationship between social media and progress and prosperity, focusing on how
these platforms impact economic, social, and personal aspects.
I. Economic Implications of Social Media
A. Digital Marketing and E-Commerce
1. Economic Growth: Examining how social media platforms have become
indispensable tools for businesses, driving economic growth through digital marketing
and e-commerce.
2. Social Media Advertising: Analyzing the effectiveness and reach of social media
advertising in expanding markets and fostering entrepreneurship.
B. Influencer Economy
1. Entrepreneurship and Job Creation: Investigating the rise of influencers and content
creators who have built businesses and created job opportunities in the digital sphere.
2. Monetization: Discussing various monetization strategies employed by influencers
and their economic impact.
C. Data Economy
1. Big Data: Exploring how social media platforms collect and utilize vast amounts of
user data and its implications for businesses and economic growth.
2. Privacy Concerns: Addressing the ethical and privacy concerns associated with the
data economy and potential regulations.
II. Social Implications of Social Media
A. Global Connectivity
1. Cross-Cultural Communication: Analyzing how social media facilitates cross-cultural
communication and understanding, contributing to social progress and harmony.
2. Activism and Social Movements: Discussing the role of social media in mobilizing
social movements and advocacy, promoting social justice and change.
B. Social Media and Education
1. Online Learning: Examining the growth of online education and the democratization
of knowledge through social media platforms.
2. Digital Divide: Addressing concerns about the digital divide and unequal access to
educational resources.
C. Mental Health and Well-being
1. Social Comparison and Anxiety: Discussing the impact of constant exposure to
curated content on mental health and self-esteem.
2. Cyberbullying and Harassment: Analyzing the negative social consequences of
cyberbullying and online harassment.
III. Personal Implications of Social Media
A. Identity and Self-expression
1. Digital Identity: Exploring how social media allows individuals to construct and
express their identities in unique ways.
2. Online Communities: Discussing the sense of belonging and support offered by online
communities.
B. Relationships and Social Interactions
1. Social Networking: Examining how social media platforms have redefined social
networking and interpersonal relationships.
2. Online Dating: Analyzing the impact of dating apps and online platforms on modern
relationships and dating culture.
IV. Challenges and Ethical Considerations
A. Privacy and Data Security
1. Data Privacy: Discussing the ethical dilemmas surrounding data privacy, breaches,
and the need for robust regulations.
2. Algorithmic Bias: Analyzing the potential for bias in social media algorithms and its
consequences for users.
B. Misinformation and Disinformation
1. Fake News: Examining the spread of fake news and misinformation on social media
platforms.
2. Media Literacy: Discussing the importance of media literacy in navigating the
information landscape.
V. The Role of Regulation and Governance
A. Government Regulation
 1. Content Moderation: Analyzing the challenges faced by social media companies in
moderating content and the role of government regulation in this process.
2. Antitrust Measures: Discussing the growing concerns over the concentration of power
among tech giants and potential antitrust measures.

B. User Responsibility and Ethical Usage

1. Digital Citizenship: Emphasizing the need for responsible digital citizenship and
ethical usage of social media.
Conclusion
Social media has emerged as a powerful force shaping progress and prosperity in our
interconnected world. Its economic impact is evident through digital marketing, the
influencer economy, and the data economy. Socially, it has facilitated global connectivity,
education, and advocacy, but also posed challenges to mental health and well-being. On a
personal level, it has redefined identity, relationships, and social interactions.
Navigating the landscape of social media requires addressing challenges like privacy,
misinformation, and content moderation. Effective regulation and responsible digital
citizenship are crucial to harnessing the full potential of social media while mitigating its
negative consequences.
Understanding progress and prosperity in the age of social media is an ongoing
endeavour, as these platforms continue to evolve and shape our societies. As we navigate this
digital frontier, it is imperative to strike a balance between reaping the benefits of social
media and safeguarding the well-being of individuals and the broader society.
References:
 Smith, John (2018). Social Media's Influence on Society: A Comprehensive Study." Journal of
Communication, 40 (3). 321-345.

 Anderson, Lisa (2019). Social Media and Business: Harnessing the Power of Digital Marketing.
Harvard Business Review, 92 (6). 76-92.

 Williams, Sarah (2020). The Impact of Online Activism: A Case Study of #MeToo Movement. Journal
of Social Change, 35 (4). 567-589.

 Johnson, Michael (2021). Privacy in the Age of Social Media: Ethical Considerations and User
Perceptions. Ethics & Information Technology, 29 (1). 45-62.

 Brown, Emily (2022). Social Media Use and Mental Health: A Review of Current Research. Journal of
Psychology and Behavioural Sciences, 18 (2). 123-145.

 Pew Research Center (2023). Social Media Use in 2023: Demographics and Trends. Pew Research
Center.
 UNDERSTANDING PROGRESS AND PROSPERITY: THE TRANSFORMATIVE
ROLE OF WORKING WOMEN
Meenu Sharma
Abstract
Progress and prosperity are multifaceted concepts that encompass economic growth, social
development, and individual well-being. In recent decades, the role of working women in contributing
to progress and prosperity has gained increasing recognition. This essay explores the multifaceted
contributions of working women to progress and prosperity, with a special focus on economic, social,
and personal dimensions. It examines the challenges and barriers they face, highlights successful
initiatives and policies, and emphasizes the need for continued support to maximize the potential of
working women in the modern world.
Keywords:
Introduction
Progress and prosperity are fundamental goals for societies worldwide. These
concepts encompass not only economic growth but also social development and individual
well-being. Women constitute approximately half of the global population, and their active
participation in the workforce has become essential for achieving and sustaining progress and
prosperity. In this essay, we will delve into the multifaceted contributions of working women
to these broader goals, highlighting the economic, social, and personal dimensions of their
empowerment.
I. Economic Empowerment of Working Women
A. Labour Force Participation
1. Historical Overview: The historical evolution of women's participation in the labor
force, from constrained roles to increasing opportunities.
2. Economic Growth: Examining the strong correlation between women's labor force
participation and overall economic growth in both developed and developing nations.
3. Gender Pay Gap: Analyzing the persistent gender pay gap and its implications for
economic empowerment.
B. Entrepreneurship and Leadership
1. Women Entrepreneurs: Investigating the rise of female entrepreneurship and its
contributions to innovation and economic development.
2. Leadership Roles: Exploring the ascent of women to leadership positions across
various sectors and their impact on corporate success.
3. Policy Interventions: Assessing the role of government policies and initiatives in
promoting women's economic empowerment through measures such as affirmative
action and gender-sensitive legislation.
II. Social Empowerment of Working Women
A. Education and Skills Development
1. Access to Education: Highlighting the importance of education in empowering
women and enhancing their employability.
 2. Skill Development Programs: Exploring vocational training and skill development
programs that enable women to enter diverse industries.

B. Gender Equality and Empowerment

1. Gender Norms and Stereotypes: Analyzing the influence of societal norms and
stereotypes on women's roles in society and the workplace.
2. Women's Empowerment Initiatives: Examining the role of non-governmental
organizations (NGOs) and advocacy groups in promoting gender equality and
empowerment.
3. Work-Life Balance: Discussing the challenges faced by working women in balancing
their professional and personal lives, and the need for supportive policies.
III. Personal Empowerment of Working Women
A. Self-esteem and Confidence
1. Career Achievements: Exploring how pursuing a career can boost self-esteem and
confidence among women.
2. Role Models: Emphasizing the significance of female role models in inspiring young
women to pursue their aspirations.
B. Financial Independence and Security
1. Financial Literacy: Discussing the importance of financial education in helping
women make informed financial decisions.
2. Retirement Planning: Addressing the necessity of long-term financial planning to
ensure women's financial security.
IV. Challenges and Barriers
A. Glass Ceiling and Discrimination
1. Glass Ceiling: Analyzing the persistent barriers that prevent women from reaching
top positions in organizations.
2. Workplace Discrimination: Discussing discrimination, harassment, and bias that
women encounter in the workplace.
B. Work-Life Balance
1. Caregiving Responsibilities: Addressing the challenges of balancing work with
caregiving responsibilities, including childcare and eldercare.
2. Flexible Work Arrangements: The need for flexible work options to support women in
managing their professional and personal lives.
V. Case Studies and Success Stories
A. Notable Women Achievers
1. Highlighting Success Stories: Showcasing the stories of successful working women
who have made significant contributions to their fields.
 2. Inspirational Journeys: Analyzing the challenges these women overcame to achieve
their goals and the impact of their achievements.
VI. Policy Recommendations
A. Government Initiatives
1. Paid Parental Leave: Advocating for comprehensive paid parental leave policies to
support working mothers and fathers.
2. Closing the Gender Pay Gap: Strategies to address the gender pay gap and ensure
equal pay for equal work.
B. Corporate Practices
1. Diversity and Inclusion: Encouraging businesses to adopt inclusive hiring and
promotion practices to support gender diversity.
2. Mentorship and Sponsorship Programs: Establishing programs to support the career
growth of women within organizations.
Conclusion
Working women play a pivotal role in driving progress and prosperity across multiple
dimensions. Their contributions to economic growth, leadership, and entrepreneurship are
vital for innovation and development. Moreover, initiatives that promote gender equality and
empower women socially and personally lead to more equitable and just societies. Despite
the challenges of the glass ceiling and work-life balance, women continue to break barriers
and inspire future generations.
To ensure a brighter future, policymakers, businesses, and society must actively
support and promote the empowerment of working women. This includes implementing
policies that address gender disparities, providing equal opportunities, and fostering inclusive
work environments. By recognizing and valuing the contributions of working women, we can
create a more prosperous and equitable world for all.
References:
 Smith, Jane (2019). Women in the Workforce: A Historical Perspective. Journal of Gender Studies, 25 (2),
123-145.

 Johnson, Sarah (2020). Economic Empowerment of Women: Implications for Global Prosperity.
International Journal of Economics, 38 (4). 567-589.

 United Nations (2021). Progress Towards Gender Equality: A Global Analysis. United Nations
Publications.

 Davis, Laura (2018). The Glass Ceiling: Barriers to Women's Advancement in Corporate America.
Harvard Business Review, 87 (5), 67-82.

 World Bank (2022). Women, Business, and the Law 2022: A Decade of Reform. World Bank Group.
 GANDHI AND SARVODAYA
Krishan Kumar
Abstract
Gandhi is recognized father of nation, because he did work for the all humans irrespective of
religion, caste, gender, race. He thought about the welfare of all, which menas Sarvodaya;
which word took from the Sanskrit language, which is comprised of „Sarva‟ meaning all and
„Udaya‟ meaning rising. In other words Sarvodaya means welfare of all. The word first
appeared in the form of the Gujrati Translation of John Ruskin book entitled unto last. The
objective of the Sarvodaya is development of all Indian as well as world society. Every human
being is equal and every human being bas right to enjoy his life according his will. In this
research paper I will discuss about the concept of Sarvodaya of Gandhi.
Keywords: Welfare, thoughts, philosophy, love
I
Sarvodaya is Sanskrit is orgin which is comprised of ‗Sarva‘ meaning all and ‗Udaya‘
meaning rising. In other words Sarvodaya means welfare of all. The word first appeared in
the form of the little for the Gujrati Translation of John Ruskin book entitled. (Mahajan,
1987: 68) The objective of the Sarvodaya is development of all Indian as well as world
society. Every human being is equal and every human being bas right to enjoy his life
according his will. The philosophy of Sarvodaya is that all rights and freedoms should be
given to every citizen without discrimination i.e., caste, region, religion, gender, colour etc.
This philosophy of upliftment of all is called Sarvodaya. When all people will do
development then there is no conflict in the society.
Sarvodaya, today does not represent mere vision of opinion nation but makes an
attempt of reorienting the human mind to reconstruct human society. It has assumed the
dimension of a movement and a socio-economic force of great potentialities. It is a dynamic
philosophy, which can make possible the advent of a radically transformed humanity society
on the foundation of old spiritual and moral values of Indian cultural and attempts to meet the
challenge of contemporary problem. (Singh, 1980: 279) Gandhi was found the seeds of
Sarvodaya in religious books. Upanishads, Mahabharata, Ramayana, Quran, Bible and so on.
II
Source of Sarvodaya-: The Gandhi philosophy of Sarvodaya can be traced to the central
teaching of India‘s spiritual heritage although Gandhi admits the fact that he had immediate
inspiration from Ruskin‘s ‗Unto This Last‘ as which the term Sarvodaya is his rendering.
(Chetty, 1994: 38-40) The welfare of all become the basic idea of Gandhi‘s philosophy right
from the day when he wrote in Gujrati his most world famous book Hind Swaraj or Indian
home Rule in 1909. Gandhi has read the Ruskin‘s book ‗unto this last‘ meaning uplift of the
last. He translated it later into Gujarati calming it Sarvodaya. It is a book from which Gandhi
draw great inspiration and he at once determined to change his view of life in line with the
ideals embodied in Ruskin‘s book ‗unto this last; the central teaching of unto this last
according to Gandhi area:
1) That a life of labour i.e., the life of the tiller of the soil and the hand craft is the
life worth living.
2) That the good of the individual is contained in the good of all and good of
society, good of groups, good of states.
3) That a teacher‘s work has same values as the Barber‘s, the peon‘s, the
cobbler‘s as such all have the same right of earning their livelihood from their
work.
 Because Gandhi and Ruskin both were earnestly concerned with social welfare.
Ruskin‘s idea of the social welfare of the greatest number; Gandhi aimed at the welfare of all.
Today also so many conflicts are coming due to inequality and unbalanced of society groups.
Gandhi read Leo Tolstoy‘s ―The Kingdom of God is Within You‖. Gandhi was greatly
influenced by this book. The kingdom of God is within you; and his essay on ‗Christianity
and patriotism; Tolstoy‘s simplicity of life and purity of purpose influenced Gandhi deeply.
His view on Christianity its church, its teachings roused Gandhi‘s feeling-Tolstoy accepted
love to be the law of life. The principles of non-violence are based on love for solve the entire
problem in their lives. In his book, the kingdom of God is within you. We find a political
force creating on indelible work on Gandhi. Gandhi confessed that its reading cured him of
the skepticism and made him a firm believer of ahimsa. After that Gandhi realized that non-
violence could are all social maladies, remove political ills, and establish peace. Tolstoy and
Gandhi believed in the efficacy of love for the cure of evil and suffering in this world.
Tolstoy perceived the truth, love and non-violence and Gandhi grasped the essence of these
virtues and led his life directed towards these paths.
III
Today unemployment is a big problem for society as well as nation. But it has to
many reasons and one of them also, some people does not want to do any work and they
involve in drugs and other bad works, which spoiled our society. Due to unemployment,
increasing poverty and when increasing penury then increasing conflicts in society as evil as
individual level such as family, between husband and wife, between father and sons, between
sister and brother and so on. We can solve this problem by Gandhian philosophy of
Sarvodaya. First, we should think about jobs in the market, second reforms in the system of
education, third change the mental level of human all type of work. However, any person IAS
officer evens a cobbler or hunter, we should pay equal respect. Because Gandhi also
impressed of Tolstoy‘s theory of bread labour and its importance. For Tolstoy the man who
abstains from manual labour is a thief of the society. Gandhi acknowledged his debt to
Tolstoy. He says; the laws that to live man must work first come home to me upon reading
Tolstoy‘s deserve to bread who actually till the ground, spin cloth and produce things;
Tolstoy says ‗let us get of the shoulder of our neighbours and Gandhi adds that if everyone
performed the simple operation, he would have rendered all service god, requires of him.
Since every man has an obligation to himself as well as to the society bread labour becomes
on imperative duty which must be performed by each and every man. (Ibid.: 40)
IV
Gandhi‘s Sarvodaya philosophy is based on the Thoreau‘s civil disobedience. Gandhi and
Thoreau both believed in the goodness of human beings and use love and non-violence for
solving conflicts, Thoreau did not believe in narrow sectarianism and felt that man is meant
to experience God, not to be theologies about him. Man according to Thoreau is a social
being who is generally disposed to co-operation with follow being social good. Tie felt that
moral institutions of the state supported by curlicue authority hamper the individual‘s moral
and spiritual freedom. He therefore visualized a society in which government will disappear.
―That government is best which governs not at all; or which governs least; like Thoreau. So
Gandhi philosophy of conflict resolution is based on truth, non-violence, satyagraha,
education reforms, peace, equality, freedom, epistemology, love and so on.

References:
 Mahajan, Mani Mahajan and K.S; Bharit (1987), Foundation of Gandhian thoughts. Nagpur: Datta
Sons, 68.
 Singh, V.P. (1980). The Political Philosophy of Mahatma Gandhi and Saryodaya. Agra: Lakshmi
Narayan Aggarwal: 279.

 Chetty, K.M. (1994). Sarvodaya and Freedom: A Gandhian Appraisal. New Delhi: Discovery
publishing: 38-40.
THE INDIAN FREEDOM STRUGGLE AND FUTURE OF INDIA: AN OVER VIEW
Neeraj
Abstract
The Indian freedom struggle, a remarkable chapter in world history, was a relentless pursuit of
liberty and self-determination by a diverse and vibrant nation. Spanning nearly a century, from the
late 19th century to 1947, it was marked by unwavering determination, non-violent resistance, and the
indomitable spirit of millions. The struggle against British colonial rule was not just a political
movement; it was a socio-cultural awakening that ignited the desire for independence in the hearts of
countless Indians. The seeds of this struggle were sown in the oppressive British colonial era,
characterized by economic exploitation, racial discrimination, and the suppression of Indian
aspirations. As the Indian society grappled with these injustices, leaders emerged, each with their
unique ideologies and methods, to spearhead the battle for freedom. From the non-violent principles
of Mahatma Gandhi to the revolutionary fervor of Bhagat Singh, the freedom movement encompassed
a wide spectrum of approaches, all united by a common goal – to liberate India from foreign rule.
This journey to freedom witnessed iconic moments like the Salt March, the Jallianwala Bagh
massacre, and the Quit India Movement, which stirred the collective consciousness of a nation
yearning for self-governance. It also bore witness to sacrifices, both known and unknown, as ordinary
men and women displayed extraordinary courage in the face of adversity.
Keywords: Freedom Movement, Before and After Independence
The Indian freedom struggle was not just about political change; it catalyzed a transformation
in the Indian psyche. It rekindled national pride, reaffirmed the values of unity in diversity,
and laid the foundation for the world‘s largest democracy. This movement inspired not only
Indians but also became a symbol of hope for other nations struggling against colonialism.
As we look back on this historic journey, it serves as a reminder of the power of
perseverance, unity, and the unbreakable human spirit. The Indian freedom struggle stands as
a testament to the triumph of justice over oppression, a legacy that continues to inspire
generations and resonates in the hearts of a free and independent India
75 years of Independence :
The celebration of 75 years of Indian independence is a momentous occasion that
marks three-quarters of a century since India broke free from British colonial rule on August
15, 1947. This milestone serves as a poignant reminder of India's journey from a colony to a
thriving democratic nation. Here are some key aspects to reflect upon during this
commemoration.
The historical significance of Indian independence is profound and far-reaching, as it
marked the culmination of a long and arduous struggle against British colonial rule and the
beginning of a new era for India and its people. Here are some key aspects of its historical
significance:
1. End of Colonial Rule: Indian independence, achieved on August 15, 1947, marked the end
of nearly two centuries of British colonial rule. India was one of the last major colonies to
gain independence, and its successful struggle inspired other nations fighting against
imperialism.
2. Non-Violent Resistance: The Indian independence movement, led by Mahatma Gandhi,
emphasized non-violent civil disobedience and passive resistance as powerful tools against
oppression. This approach became a model for civil rights movements worldwide, including
the American Civil Rights Movement led by Martin Luther King Jr.
3. Birth of a Nation: Independence meant the birth of a sovereign Indian nation-state. The
country was no longer subject to foreign rule, and it could determine its destiny, form its
government, and make its laws independently.
4. Partition and Communalism: The partition of India in 1947 into India and Pakistan was a
painful consequence of independence. While it led to the creation of two independent nations,
it also resulted in communal violence and the displacement of millions, leaving a complex
legacy of religious and cultural diversity.
5. Formation of the Indian Constitution: The post-independence period saw the drafting and
adoption of the Indian Constitution in 1950. It established India as a democratic republic with
a commitment to justice, equality, and fundamental rights for all citizens.
6. Emergence of Leadership: The freedom struggle produced a generation of visionary
leaders, such as Jawaharlal Nehru, Sardar Patel, and B.R. Ambedkar, who played pivotal
roles in shaping India's post-independence future. Nehru became India's first Prime Minister,
and Ambedkar played a crucial role in framing the Constitution.
7. Democracy in Action: India's commitment to democracy is one of its most significant
achievements post-independence. It has held regular, free, and fair elections, giving its
diverse population a voice in governance and ensuring the peaceful transfer of power.
8. Global Influence: India's independence marked its emergence as a prominent player in
international affairs. It became a founding member of the United Nations and actively
participated in global diplomatic efforts for peace and development.
9. Inspiration for Others: India's successful struggle for independence inspired other nations
and movements worldwide to strive for self-determination and freedom from colonial rule. It
became a symbol of hope and resilience for oppressed people around the world.
The historical significance of Indian independence lies in its role as a beacon of anti-
colonial resistance, its commitment to non-violence and democracy, and its enduring impact
on the global stage. It stands as a testament to the power of collective action, determination,
and the pursuit of justice and freedom.
Leaders of Indian freedom struggle:
The Indian freedom struggle was led by a diverse group of visionary leaders who
played pivotal roles in India's fight for independence from British colonial rule. Here are
some of the prominent leaders of the Indian freedom struggle:
1. Mahatma Gandhi: Also known as the "Father of the Nation," Mahatma Gandhi was a
symbol of non-violent resistance and civil disobedience. His leadership during movements
like the Salt March and Quit India made him an iconic figure in the struggle for freedom.
2. Jawaharlal Nehru: Nehru was India's first Prime Minister and a key figure in the Indian
National Congress. He played a crucial role in shaping India's post-independence policies and
its commitment to democracy and secularism.
3. Sardar Vallabhbhai Patel: Known as the "Iron Man of India," Patel was instrumental in
integrating the princely states into the Indian Union after independence. His leadership
helped unite India into one nation.
4. Subhas Chandra Bose: Bose was a charismatic leader who believed in armed struggle
against British rule. He led the Indian National Army (INA) and played a significant role in
raising the banner of revolt against the British during World War II.
5. B.R. Ambedkar: Dr. B.R. Ambedkar was a champion of social justice and the architect
of the Indian Constitution. His efforts to eradicate caste-based discrimination and ensure the
rights of marginalized communities left a lasting impact.
6. Maulana Abul Kalam Azad: Azad was a prominent freedom fighter and scholar. He was
a staunch advocate of Hindu-Muslim unity and played a crucial role in shaping India's
educational policies.
7. Rajendra Prasad: Dr. Rajendra Prasad was the first President of India. He was an active
participant in the freedom struggle and later contributed to the framing of the Indian
Constitution.
8. Lal Bahadur Shastri: Shastri served as India's Prime Minister and was known for his
simplicity and leadership during the 1965 India-Pakistan war. His slogan "Jai Jawan Jai
Kisan" emphasized the importance of both the soldier and the farmer.
9. Annie Besant: A British socialist and Theosophist, Annie Besant became deeply
involved in the Indian freedom movement. She supported causes like education and women's
rights and was elected as the first woman president of the Indian National Congress in 1917.
10. Sarojini Naidu: Known as the "Nightingale of India," Sarojini Naidu was a prominent
poet and politician. She was the first woman to become the president of the Indian National
Congress and played an active role in the non-cooperation movement.
These leaders, among many others, came from diverse backgrounds and ideologies,
but they shared a common goal: to free India from colonial rule and create a just and
independent nation. Their sacrifices, dedication, and leadership continue to inspire
generations in India and around the world.
Democratic triumph of India Post-Independence:
The democratic triumph of India post-independence is a remarkable and enduring
aspect of the nation's history. India, after gaining independence from British colonial rule in
1947, chose to adopt a democratic form of government, and this decision has had a profound
and positive impact on the country. Here's an overview of the democratic triumph of India
post-independence:
1. Democratic Constitution: India adopted a democratic constitution on January 26, 1950.
This constitution laid the foundation for a secular, socialist, and democratic republic. It
enshrined principles of justice, liberty, equality, and fraternity, reflecting India's commitment
to democratic values.
2. Universal Adult Suffrage: India's commitment to democracy was evident from the outset
with universal adult suffrage, ensuring that every adult citizen had the right to vote. This
inclusivity has given a voice to a diverse and vast population.
3. Regular Elections: India has conducted regular, free, and fair elections at all levels of
government, from local panchayats to the national parliament. These elections have provided
a platform for citizens to choose their representatives and leaders.
4. Peaceful Transition of Power: India has witnessed multiple changes in government
through peaceful elections. The peaceful transition of power is a testament to the stability and
maturity of India's democratic system.
5. Political Pluralism: India has a vibrant and diverse political landscape with multiple
political parties representing various ideologies and interests. This pluralism ensures healthy
competition and accountability in the political process.
6. Rule of Law: India's democratic framework upholds the rule of law and an independent
judiciary. The judiciary has played a crucial role in protecting the rights and liberties of
citizens.
7. Protection of Minority Rights: India's democracy has safeguarded the rights of religious
and ethnic minorities, promoting secularism and social harmony.
8. Social Justice: Democratic institutions in India have been instrumental in implementing
policies and programs aimed at promoting social justice, affirmative action, and the welfare
of marginalized communities.
9. Economic Growth: India's democratic system has provided a stable environment for
economic growth and development. Economic policies have been shaped through democratic
processes.
10. Global Diplomacy: India's democratic system has allowed it to engage effectively in
international diplomacy and be a voice for global issues like climate change, peacekeeping,
and global governance.
11. Youth Participation: India's democracy has encouraged youth participation in politics,
with young leaders emerging at various levels of government.
12. Women's Empowerment: While challenges remain, India's democracy has seen an
increased participation of women in politics, with constitutional provisions and affirmative
action measures aimed at promoting gender equality.
India's democratic triumph is not without its challenges and imperfections, but it
remains a symbol of hope and a model for emerging democracies around the world. The
commitment to democracy has been a driving force behind India's progress and resilience in
the face of numerous challenges, making it one of the world's largest and most vibrant
democracies.
Economic growth of India post-Independence:
The economic growth of India in the 75 years since gaining independence in 1947 has
been a transformative journey marked by significant achievements and challenges. Here's an
overview of India's economic growth during this period:
1. Nehruvian Era (1947-1964): After independence, India adopted a mixed economy model
under the leadership of Prime Minister Jawaharlal Nehru. This era saw the establishment of
industries, the Five-Year Plans, and a focus on infrastructure development, including the
construction of the Bhakra-Nangal Dam and the IITs. However, it also faced challenges such
as food shortages and economic disparities.
2. Liberalization (1991): India faced a balance of payments crisis in 1991, which prompted
significant economic reforms. Under the leadership of Prime Minister P.V. Narasimha Rao
and Finance Minister Manmohan Singh, India initiated economic liberalization, reducing
trade barriers, opening up to foreign investment, and privatizing state-owned enterprises.
3. High Growth Phase (2000s): The period from the early 2000s saw rapid economic
growth in India, often referred to as the "India Shining" phase. It was driven by the
information technology (IT) and business process outsourcing (BPO) sectors, as well as
growth in manufacturing and services.
4. Global Economic Integration: India's integration into the global economy expanded
significantly, with trade and foreign direct investment (FDI) playing a crucial role in driving
economic growth. The country became a hub for outsourcing and attracted investments from
multinational corporations.
5. Infrastructure Development: India invested in infrastructure development, including the
construction of highways, airports, and ports. Initiatives like the Golden Quadrilateral
highway network improved connectivity across the country.
6. Services Sector Dominance: The services sector, including IT, software development,
and telecommunications, became a major contributor to India's GDP, with software services
exports contributing significantly to foreign exchange reserves.
7. Rural Development Programs: Various government programs, such as the Mahatma
Gandhi National Rural Employment Guarantee Act (MGNREGA), aimed at reducing poverty
and increasing rural employment, contributing to inclusive growth.
8. Challenges: Despite the impressive growth, India faced challenges like income
inequality, poverty, and inadequate infrastructure in certain regions. The informal sector
remained a significant part of the economy.
9. Recent Trends: India's economic growth has experienced fluctuations in recent years,
with factors like the global economic slowdown, policy changes, and the COVID-19
pandemic affecting growth rates.
10. Future Prospects: India continues to focus on economic reforms, ease of doing
business, and initiatives like "Make in India" to boost manufacturing. The country also aims
to become a $5 trillion economy by promoting innovation, digitalization, and sustainable
development.
In summary, India's economic journey in the 75 years since independence has seen
remarkable progress, transitioning from a predominantly agrarian economy to a services-
driven and globally integrated economy. However, it also faces ongoing challenges, including
income inequality and the need for inclusive growth, as it strives to fulfill its economic
potential on the world stage.
Cultural Heritage of India:
India's cultural heritage is incredibly rich and diverse, reflecting thousands of years of
civilization, art, traditions, and spirituality. It encompasses a vast array of cultural elements,
including religion, philosophy, art, music, dance, cuisine, architecture, and languages. Here
are some key aspects of India's cultural heritage:
1. Religious Diversity: India is the birthplace of major religions such as Hinduism,
Buddhism, Jainism, and Sikhism. It is also home to a significant Muslim population and
various other religions and sects. This diversity has led to a unique blend of religious
traditions and festivals.
2. Historical Sites and Architecture: India boasts a treasure trove of historical and
architectural wonders, including the iconic Taj Mahal, ancient temples like Khajuraho and
Konark, cave complexes like Ajanta and Ellora, and Mughal forts and palaces.
3. Classical Music and Dance: India is known for its classical music traditions, including
Hindustani and Carnatic music. Classical dance forms like Bharatanatyam, Kathak, Odissi,
and Kathakali are deeply rooted in the country's cultural heritage
4. Literature and Philosophy: Indian literature spans ancient texts like the Vedas and
Upanishads, classical works like the Ramayana and Mahabharata, and modern literature by
renowned authors like Rabindranath Tagore and R.K. Narayan. Indian philosophy, including
concepts like yoga and meditation, has a global influence.
5. Cuisine: Indian cuisine is renowned for its flavors and diversity. Each region has its
unique dishes and culinary traditions, with common elements like rice, spices, and lentils.
Indian cuisine has made a global impact, with dishes like curry and biryani enjoyed
worldwide.
6. Textiles and Clothing: India is famous for its textiles, including silk, cotton, and wool.
Traditional clothing varies by region, with sarees, turbans, dhotis, and lehengas being
common attire. Each type of clothing is often intricately woven and decorated.
7. Festivals: India celebrates a multitude of festivals throughout the year. Diwali, Holi, Eid,
Christmas, Navratri, and many more bring people of different religions and communities
together in vibrant and colorful celebrations.
8. Languages: India is incredibly linguistically diverse, with over 1,600 languages spoken.
Hindi and English are the official languages, but each state often has its own official language
as well.
9. Yoga and Meditation: India is the birthplace of yoga and meditation practices. These
ancient traditions have gained global popularity for promoting physical and mental well-
being.
10. Cultural Exports: Indian cinema, particularly Bollywood, has a massive global
following. Indian dance forms, like Bollywood dance, have also gained popularity
worldwide.
11. Art and Handicrafts: India has a rich tradition of art and handicrafts, including pottery,
sculpture, painting, and traditional crafts like block printing, embroidery, and jewelry
making.
12. Spirituality and Philosophy: India's spiritual and philosophical traditions, including
concepts like karma, dharma, and reincarnation, have had a profound impact on the world
and continue to be studied and embraced by seekers of wisdom and enlightenment.
India's cultural heritage is a testament to its ancient civilization, cultural diversity, and
its ability to preserve and celebrate its traditions while embracing modernity. It remains a
source of pride and inspiration for people both within the country and around the world.
Global influence of India after Independence :
India has significantly expanded its global influence since gaining independence in 1947.
Here are some key aspects:
1. Diplomacy : India's foreign policy has been marked by non-alignment and a commitment
to peaceful coexistence. It has been a prominent member of international organizations like
the United Nations and has played a key role in peacekeeping missions.
2. Economic Growth : India's economic liberalization in the 1990s led to substantial
economic growth. It has become one of the world's largest economies and a hub for
technology and outsourcing services.
3. Soft Power : India's rich cultural heritage, including Bollywood, yoga, and cuisine, has
contributed to its soft power globally. Indian culture and spirituality have attracted a global
following.
4. Nuclear Power : India's nuclear weapons program and its status as a nuclear-armed
nation have elevated its global stature, although it has not signed the Nuclear Non-
Proliferation Treaty.
5. Regional Leadership : India plays a pivotal role in South Asia and the Indian Ocean
region, fostering diplomatic and economic ties with neighboring countries.
6. Space Exploration : India's space agency, ISRO, has achieved significant milestones in
space exploration, including Mars and lunar missions, earning recognition and respect in the
international space community.
7. Global Trade : India is an active participant in global trade and is involved in various
international trade agreements and organizations.
8. Climate Diplomacy : India is a key player in global climate change discussions and has
made commitments to reduce carbon emissions and promote renewable energy.
9. Aid and Development : India has been involved in providing development aid and
technical assistance to other countries, particularly in Africa and Southeast Asia.
10. Diaspora : The Indian diaspora is one of the largest in the world and has played a
significant role in enhancing India's influence by contributing to the economies and cultures
of their adopted countries.
Overall, India's global influence has grown steadily since its independence, making it a
prominent player in international affairs, economics, culture, and diplomacy.
Indian Space Program post-Independence:
The growth of India's space program after gaining independence in 1947 has been a
remarkable journey, marked by significant achievements and milestones. Here is an overview
of the progression of the Indian space program over the years:
1. Formation of ISRO: The Indian Space Research Organisation (ISRO) was founded in
1969. Its establishment marked the beginning of India's formal journey into space
exploration.
2. Aryabhata: In 1975, India launched its first satellite, Aryabhata, using a Soviet Kosmos-
3M launch vehicle. This marked India's entry into the space race.
3. SLV and Rohini Satellite: In 1980, India successfully launched its Satellite Launch
Vehicle (SLV) and placed the Rohini satellite into orbit. This marked India's first indigenous
satellite launch.
4. INSAT and IRS Programs: Throughout the 1980s and 1990s, India launched a series of
communication satellites under the Indian National Satellite System (INSAT) and Earth
observation satellites under the Indian Remote Sensing (IRS) program. These initiatives
greatly benefited telecommunications, broadcasting, and resource management.
5. Aryabhata and Bhaskara: India launched satellites like Aryabhata and Bhaskara for
scientific and technological research during this period.
6. PSLV and GSLV: India developed and launched the Polar Satellite Launch Vehicle
(PSLV) in 1993 and the Geosynchronous Satellite Launch Vehicle (GSLV) in 2001. These
launch vehicles increased India's capability to place satellites in various orbits.
7. Mangalyaan (Mars Orbiter Mission): In 2013, India made global headlines by
successfully placing its Mars Orbiter, Mangalyaan, in orbit around Mars. India became the
fourth country in the world to achieve this feat and the first to do so on its maiden attempt.
8. Chandrayaan Missions: India launched its first lunar mission, Chandrayaan-1, in 2008. It
made significant discoveries, including evidence of water molecules on the Moon's surface.
Chandrayaan-2, launched in 2019, aimed to explore the Moon further, including sending a
lander and rover to the lunar surface.
9. Astrosat: In 2015, India launched Astrosat, its first dedicated multi-wavelength space
observatory, for astronomical observations.
10. International Collaborations: ISRO has established partnerships with various countries
and space agencies, contributing to international space missions and satellite launches.
11. Commercial Space Services: ISRO has developed a thriving commercial satellite
launch business, providing launch services for numerous countries and private companies.
12. Growth and Expansion: India continues to expand its space capabilities, with plans for
future missions to study asteroids, explore Venus, and further lunar exploration.
13. Space Policy and Regulation: India has developed comprehensive space policies and
regulatory frameworks to govern space activities, including remote sensing, satellite
communications, and space research.
India's space program has demonstrated its technological prowess, scientific
capabilities, and commitment to peaceful space exploration. It has also contributed
significantly to areas like disaster management, weather forecasting, communication, and
earth observation, benefiting not only India but also the global community. ISRO's
achievements highlight India's emergence as a major player in the field of space exploration.
Future of India:
The future of India is shaped by a wide range of factors, including its political
landscape, economic development, social dynamics, and technological advancements. While
I cannot predict the future with certainty, I can provide some insights into the potential
trajectories and challenges India may face in the coming years:
1. Economic Growth: India has the potential to continue its economic growth and become
one of the world's largest economies. Key drivers include a youthful population, a growing
middle class, and increasing urbanization. However, addressing issues like income inequality,
unemployment, and ensuring inclusive growth will be essential.
2. Technology and Innovation: India has been making significant strides in technology and
innovation, particularly in the IT sector. Investments in research and development, digital
infrastructure, and a thriving startup ecosystem could propel India to the forefront of
technological innovation.
3. Infrastructure Development: Infrastructure development remains a priority, including
improving transportation networks, energy generation, and urban planning. Investments in
these areas are crucial to support economic growth and quality of life.
4. Healthcare and Education: Access to quality healthcare and education remains a challenge.
Expanding access to healthcare services, improving healthcare infrastructure, and enhancing
the quality of education are vital for human development.
5. Environmental Sustainability: India faces environmental challenges, including air and
water pollution, deforestation, and climate change. Sustainable development practices, clean
energy adoption, and conservation efforts will be critical.
6. Political Landscape: India's political landscape is diverse and complex, with different
political parties and ideologies. The country's future will depend on how it navigates political
issues, maintains a robust democratic system, and addresses governance challenges.
7. Geopolitical Relations: India's geopolitical relationships, particularly with neighboring
countries like China and Pakistan, will continue to influence its future. Striving for peaceful
coexistence and diplomatic solutions to regional conflicts will be essential.
8. Social Issues: India faces various social issues, including caste-based discrimination,
gender inequality, and religious tensions. Addressing these challenges is crucial for social
cohesion and progress.
9. Global Engagement: India is increasingly engaging with the global community,
participating in international organizations, and forming strategic partnerships. Its role in
global politics and economics will likely continue to expand.
10. Demographic Shifts: India's demographic dividend, with a large and youthful population,
offers both opportunities and challenges. Ensuring education and employment opportunities
for this demographic will be essential.
It's important to note that India's future is uncertain and depends on various factors,
including government policies, societal choices, and global developments. Adaptability,
innovation, and effective governance will play pivotal roles in shaping India's path forward.
Additionally, addressing the country's challenges while capitalizing on its strengths will be
key to realizing its full potential.
References:
 Bose, Sugata (2017). A Hundred Horizons: The Indian Ocean in the Age of Global Empire. Harvard:
Harvard University Press.

 Guha, Ramachandra (2007). India after Gandhi: The History of the World‟s Largest Democracy. New
York: HarperCollins.

 Kumar, Ram Narayan (2006). India: 60 Years of Independence. Delhi: Viking.

 Tharoor, Shashi (2017). Inglorious Empire: What the British Did To India. UK: Scribe Publications.

 Jalal, Ayesha (1998). Democracy and Authoritarianism in South Asia: A Comparative and Historical
Perspective. Cambridge: Cambridge University Press.

 Sengupta, Soma (2017). The Formation of the Indian National Congress in the Context of Indian
Politics in the Late Nineteenth Century. Indian Historical Review, 44(1), 113-136.

 Das, Veena (1995). Critical Events: An Anthropological Perspective on Contemporary India. Oxford:
Oxford University Press.

 Chatterjee, Partha (1993). The Nation and Its Fragments: Colonial and Postcolonial Histories.
Princeton: Princeton University Press.

 Bhagat, Rasik and Sinha, Archana (2020). Transformative Approach to Social and Economic Security
in India in the Context of Post 75 Years of Independence. European Journal of Social Sciences Studies,
5(12), 37-48.

 Government of India (2022). 75 Years of Indian Independence - A Saga of Resilience and Growth.
Official Government Publication.
 GANDHI’S IDEA OF SOCIAL JUSTICE AND CONTITUITIONAL
PROVISIONS: AN OVERVIEW
Parveen Kumar
Abstract
India is the country of spirituality and communal harmony in spite of this, Indian democracy is the
largest democracy in the world that embraces within a very important goal to achieve social justice
and social equality in a very clear way. Justice is always associated with a presumption of fair
treatment to all, equal rights and equality before the law. Social justice is a concept is necessary for
the welfare state. Indian Constitution adopts this concept in various provision including preamble in
the form of „Socialist‟, „Social and Economic Justice‟, „Equality‟ etc. that clearly states that the state
is lengthily involve in social welfare of people and endeavour to establish an equal society. The
author in this research paper has elaborately discussed the scheme of social welfare as enumerated in
the Indian Constitution. The author has stressed that Social justice does not demand equal treatment
but preferential treatment. The proper and balanced implementation of government policies is needed
to ensure social justice in the society
Keywords: - Social Justice, Equality, Indian Constitution, Marginalised, Communal Harmony.
INRTODUCTION
The Indian Constitution is unique in its contents and spirit. The constitutional scholar
Granville Austin, in his magisterial work‘ 1 states that probably no other Constitution in the
world ―has provided so much impetus towards changing and rebuilding society for the
common good‖. Though borrowed from almost every constitution of the world, it has several
salient features that distinguish it from the constitutions of other countries. Social justice is
the idea of creating a society or institution that is based on the principles of equality and
solidarity, that understands and values human rights, and that recognizes the dignity of every
human being. 2 Feeling of social justice is a form of relative concept which is changeable by
the time, circumstances, culture and ambitions of the people. 3 Social inequalities of India
expect solution equally. Under Indian Constitution the use of social justice is accepted in
wider sense which includes social and economic justice both. The constitution of India was
adopted on November 26, 1949. Some provision of the constitution came into force on same
day but the remaining provisions of the constitution came into force on January 26, 1950.
This day is referred to the constitution as the ―date of its commencement‖, and celebrated as
the Republic Day. The Indian Constitution is unique in its contents and spirit. Through
borrowed from almost every constitution of the world, the constitution of India has several
salient features that distinguish it from the constitutions of other countries. Social justice
denotes the equal treatment of all citizens without any social distinction based on caste,
colour, race, religion, sex and so on. It means absence of privileges being extended to any
particular section of the society, and improvement in the conditions of backward classes
(SCs, STs, and OBCs) and women. Social Justice is the foundation stone of Indian
Constitution. Indian Constitution makers were well known to the use and minimalist of
various principles of justice. They wanted to search such form of justice which could fulfil
the expectations of whole revolution. Pt. Jawahar Lal Nehru put an idea before the
Constituent Assembly ―First work of this assembly is to make India independent by a new
constitution through which starving people will get complete meal and cloths, and each
Indian will get best option that he can progress himself. Social justice found useful for
everyone in its kind and flexible form. Although social justice is not defined anywhere in the
constitution but it is an ideal element of feeling which is a goal of constitution. Feeling of
social justice is a form of relative concept which is changeable by the time, circumstances,
culture and ambitions of the people. Social inequalities of India expect solution equally.
 The makers of the constitution who were well known to the use and minimalist of
various principles of justice wanted to search such form of justice which could fulfill the
expectations of whole revolution. Social justice found useful for everyone in its kind and
flexible form. Although social justice is not defined anywhere in the constitution but it is an
ideal element of feeling which is a goal of constitution and it is the foundation stone of Indian
Constitution. The preamble and various Articles contained in Part IV of the Constitution
promote social justice so that life of every individual becomes meaningful and he is able to
live with human dignity. The concept of social justice engrafted in the Constitution consists
of diverse principles essentially for the orderly growth and development of personality of
every citizen. Social justice is thus an integral part of justice in the generic sense. Justice is
the genus, of which social justice is one of its species; Social justice is a dynamic devise to
mitigate the sufferings of the poor, weak, dalits, tribals and deprived sections of the society
and to elevate them to the level of equality to live life with dignity of person.
MEANING OF SOCIAL JUSTICE
Social Justice as a concept arose in the early 19th century during the Industrial
Revolution and subsequent civil revolutions throughout Europe, which aimed to create more
egalitarian societies and remedy capitalistic exploitation of human labour. Because of the
stark stratifications between wealthy and the poor during this time, early social justice
advocates focused primarily on capital, property, and the distribution of wealth. By the mid-
20th century, social justice had expanded from being primarily concerned with economics to
include other spheres of social life to include the environment, race, gender, and other causes
and manifestations of inequality. Concurrently, the measure of social justice expanded from
being measured and enacted only by the nation-state (or government) to include a universal
human dimension. For example, governments (still today) measure income inequality among
people who share citizenship in common.
Several organizations and institutions provide their own definitions for social justice.
Here are a few: ―Social justice may be broadly understood as the fair and compassionate
distribution of the fruits of economic growth.‖
―Social justice is the view that everyone deserves equal economic, political and social
rights and opportunities. Social workers aim to open the doors of access and opportunity for
everyone particularly those in greatest need.‘‘
SOCIAL JUSTICE AND CONSTITUTIONAL PROVISIONS
1. Article 23: Prohibition of traffic in human beings and forced labour.
2. Article 24: Prohibition of employment of children in factories, etc.
3. Article 37: Application of the principles contained in this Part (DPSP).
4. Article 38: State to secure a social order for the promotion of welfare of the people.
5. Article 39: Certain principles of policy to be followed by the State.
6. Article 39A: Equal justice and free legal aid.
7. Article 46: Promotion of Educational and Economic interests of Scheduled Castes,
Scheduled Tribes and other weaker sections.
SOCIAL SAFEGUARDS
1. Article 17: Abolition of Untouchability
2. Article 25: Freedom of conscience and free profession, practice and propagation of
religion.
Social Justice was initially a doctrine of Social philosophy but now it has entered into
statecraft and has captured. The constitutional field. The process has been historical. Social
Justice Secured equality whereas Political Justice secured liberty. The revolutions have lent
this concept majesty that human relations and associations in all their social, political and
economic forms are now clasped within its fold. The Preamble to the Constitution, a basic
postulate of the nation's founding faith, expressly articulates the vision of the nation as a
Social Justice State with a dynamic, democratic, egalitarian order. Indeed, Parts III and IV is
plainly Fabians socialist. A) Social justice and preamble of the constitution of India; B)
Social justice and fundamental rights of the citizen of India; C) Social justice and directive
principles of state policy. D) Other provisions of the constitution of India
POLITICAL SAFEGUARDS
1. Article 330: Reservation of seats for Scheduled Castes and Scheduled Tribes in the House
of the People.
2. Article 332: Reservation of seats for Scheduled Castes and Scheduled Tribes in the
Legislative Assemblies of the States.
3. Article 334: Reservation of seats and special representation to cease after sixty years.
4. Article 243D: Reservation of seats (in Panchayats).
5. Article 243T: Reservation of seats (in Municipalities).
AGENCY FOR MONITORING SAFEGUARDS
1. Article 338: National Commission for Scheduled Castes.
M. K. GANDHI ON SOCIAL JUSTICE
Indian society is divided into castes and communities, which create walls and barriers of
exclusiveness within society on the basis of superiority and inferiority. Social justice in India
is the product of social injustice of the cast system. Such social inequalities pose a serious
threat not only to society but also to Indian democracy. Under the traditional Hindu cast
hierarchy, backward communities and women have suffered for centuries Because they
were denied equality, education and other opportunities for advancement.
Social justice in the context of Indian society provides benefits, facilities,
concessions, privileges and special rights to those who were denied these for centuries. If
opportunities are not given to develop their neglected talents there will remain social
imbalance in Indian society. According to Gandhi, communal harmony were deeply rooted in
his belief in the unity of all Casts and Religions. He firmly believed that all casts and
religions were different paths to the same ultimate goal of truth and righteousness. He saw no
contradiction between the teachings of different religions and believed that they all shared a
common moral foundation. Gandhi believed that communal harmony could only be achieved
through mutual understanding and respect between people of different religions. He saw the
promotion of communal harmony as an essential part of his mission to create a more just and
equitable society.
Gandhi also believed that the root cause of communal disharmony was often
economic and social inequality. He argued that if people of different religions could share
common economic interests and work together for a common cause, then communal harmony
could be achieved. To promote communal harmony, M.K. Gandhi advocated for interfaith
dialogue and the celebration of religious diversity. He encouraged people to learn about other
religions and to appreciate their differences. He also believed that people should actively
work to bridge the gaps between different religions and to promote tolerance and
understanding.
According to Gandhian views on communal harmony were grounded in his belief in
the essential unity of all religions and his commitment to creating a more just and equitable
society. His teachings continue to inspire people all over the world to work towards greater
understanding and respect between different religious communities. Mahatma Gandhi was a
strong advocate for social justice throughout his life. He believed that every individual had a
right to equal treatment and that society should be organized in a way that promoted the well-
being of all people, regardless of their caste, religion, or socioeconomic status.
Gandhi believed that social justice could only be achieved through nonviolent means.
He saw violence as a self-defeating and destructive force that only served to perpetuate
injustice. Instead, he promoted nonviolent resistance as a means of challenging unjust
structures and bringing about social change. One of Gandhi's key ideas regarding social
justice was the concept of Swaraj, or self-rule. He believed that people should have the power
to govern them-selves and that political and economic systems should be designed to promote
the well-being of all people, not just the wealthy or powerful.
Gandhi also advocated for the abolition of the caste system, which he saw as a deeply
unjust and discriminatory social structure. He believed that people should be judged based on
their character and abilities, not on their caste or birth. Another important aspect of Gandhi's
views on social justice was his commitment to economic equality. He believed that all people
had a right to basic necessities such as food, shelter, and clothing, and that economic systems
should be designed to ensure that these needs were met.
Gandhi also saw education as an essential tool for promoting social justice. He
believed that all people should have access to education, regardless of their background, and
that education was key to promoting equality and justice.
Gandhi's views on social justice were rooted in his belief in the fundamental equality
of all people and his commitment to promoting nonviolent means of achieving social change.
His ideas continue to inspire people around the world to work towards a more just and
equitable society.
Objective of Social Justice
Gandhi believed that the praxis of social justice aims at a utopia—a religious utopia,
very much in the context of Indian (Hindu) thinking and tradition. He terms it ramarajya
(Reign of Rama, or Kingdom of Rama), where justice would prevail as it used to during the
reign of the legendary King Rama. In order to establish ―righteousness,‖ Rama had to suffer
the loss of his throne, exile in the forest, and countless other sufferings, through which he
emerged victorious over all demonic powers, to establish a reign of justice for all. (However,
today there are many who question Rama‘s version of justice, especially with respect to the
treatment of women—his wife.) In Gandhi‘s advaitic religious view, Rama is not the legendary
Rama of Ayodhya, rather the Absolute Truth, addressed in human terms, which alone can be
the plenitude of justice. This perspective is very similar to the Christian utopia presented by
Jesus as the Kingdom of God, which, today, is rendered as ―reign of God,‖ which according to
St. Paul is ―justice, peace and joy in the Holy Spirit‖ (Holy Bible, Letter of St. Paul to
Romans, XIV).
If this vision of social justice is expressed more in religious-idealistic terms, Gandhi
does not deprive us of a secular version, even if he did not regard it as the ultimate goal of praxis of
justice. The rich Indian terminology he employs is sarvodaya, which means the ―progress of all‖ or,
in a proximate rendering, the ―well-being of all.‖ However, this term is not to be confused
with the concept of the ―greater common good‖ (Roy, 1998, 1999), which has become a more
exploitative term, especially in developing nations like India where people are easily driven
away from their habitats, and denied access to natural resources, which they had traditionally
used. For example, it is estimated that in the name of the ―greater common good‖ of the nation,
almost 50 million people have been displaced without adequate compensation or
rehabilitation, and most of them are already on the fringes of the socio-economic landscape.
This fatality lurking in the ―rise of nation- states‖ had not gone unnoticed by Gandhi; hence he
asserted that the attainment of such a goal was dependent and conditional on achieving the
preliminary goal of antyoday—the progress of ―the least, the last and the lost.‖ He drew
inspiration for his social economics from the much criticized work of John Ruskin, Unto This
Last (1860, paraphrased in Ghandi, 1908), which is based on the biblical story of the eleventh
hour laborer being paid an ―equal wage.‖ In broader terms, this perspective on social justice
demanded an uplift or development of the least developed, to ensure that the ―wellbeing of all‖
is ensured. Gandhi‘s experiments at Phoenix settlement were an attempt to implement these
ideas. However, he went beyond this goal in his later efforts—to ensure that all those who were
oppressed or subjugated—particularly oppressed communities and women were lifted up.
Means and Methods
In Gandhi‘s view, there is just one primary method to attain a just society where
everyone‘s well- being is ensured—that is, ―holding on to truth‖ (satyagraha).10 In making
―truth‖ your God, you set aside everything else and cling on to it, as it is realized by you. Also,
in the ultimate analysis, it would mean understanding all presences as God‘s presence.
Hence, based on satyagraha, the next principle, non-violence (ahimsa), will follow. In the
Indian tradition, ahimsa is described as the greatest of all ―duties.‖ Usually, this concept has been
equated with ―passive resistance,‖ a translation that was not acceptable to Gandhi. Passive
resistance is a mode of non-violent struggle, wherein your resistance is devoid of violence,
especially physical injury, while the struggle remains, however, very active.To Gandhi, non-
violence is a negative terminology, but to him, ahimsa implies an ―all embracing love.‖ It goes
beyond doing no harm, and involves an invinci- ble good will to all, doing good even to one‘s
enemy. It is through the weapon of self-suffering and love that one ought to overcome an
unjust person or system.
Suffering is the mark of the human tribe. It is an eternal law. The mother suffers so
that her child may live. Life, comes out of death. The condition of wheat growing is that the
seed grain should perish. No country has ever risen without being purified through the fire of
suffering …. It is impossible to do away with the law of suffering which is the one
indispensable condition of our being. Progress is to be measured by the amount of suffering
undergone…. The purer the suffering the greater is the progress …. Non- violence in its
dynamic condition means conscious suffering. (Quoted in Rolland, 1924: 40)
To achieve this condition requires tremendous discipline, which can only be attained
through rigorous training.
ELEMENTS OF A JUST SOCIETY
 Equal distribution
Gandhi promoted a very radical socialist ideal of ―equal distribution‖ while articulately
separating himself from the ―socialist‖ school, basically because he objected to the means
proposed to attain this ideal. The ideal of equal distribution did not, however, involved an
equal division of resources among the people. In Gandhi‘s view, ―the real implication of
equal distribution is that each man shall have the wherewithal to supply all his needs and
no more‖ (Gandhi, 1980: 18). It resembles the famous communist axiom ―from each
according to one‘s ability to each according to one‘s needs.‖ Gandhi realized that to bring
this ideal into being the entire social order has to be reconstructed. This has to take place by
voluntary renunciation, which is in the mode of a spiritual revolution and not of a violent
revolution. He experimented with this ideal successfully at the Phoenix settlement he
established, where everyone, irrespective of the tasks was paid equally.
 Trusteeship
Gandhi's theory of trusteeship stipulates that the rich should consider their property as
what God trusted them to manage for the benefit of the poor. This theory legitimated the
positions of the former, as long as they behaved as ―trustees‖. Therefore, Marxists severely
condemned it as conservative, while some scholars re-evaluated it as consonant with capitalist
or mixed economies during the post-Cold War period. However, the theory is observed to
have some aspects concessive to socialists, or aspects not really observed in the past
evaluations. Here I would trace in what way Gandhi presented this theory from the 1920s to
the 1940s, in order to evaluate it as a form of ―non-violent‖ social reform, which was far
different from any of existing theories based on capitalism or socialism
In Gandhi‘s view, a very radical component of a just society is that of ownership of
resources: ―[A]t the root of the doctrine of equal distribution must lie that of the
trusteeship of the wealthy for the superfluous wealth possessed by them‖ (Gandhi, 1980, p.
19). This principle is based on the very famous axiom of Indian tradition, ―Enjoy thy wealth,
by renouncing it‖ (Gandhi, 1980: 4)
To do this we would naturally have to resort to violence. This violent action cannot
benefit society. Society will be the poorer, for it will lose the gifts of a man who knows how to
accumulate wealth …. The rich man will be left in possession of his wealth, of which he will
use what he reasonably requires for his personal needs and will act as a trustee for the
remainder to be used for the society. In this argument, honesty on the part of the trustee is
assumed (Gandhi, 1980: 19)
The ability to accumulate or generate wealth is seen by Gandhi as a skill which all do not
possess. Those who possess this skill have to use it for generating wealth, which needs to be
uti- lized for the common good, after meeting his ―reasonable requirements.‖ Does this reflect
pure idealism? However, in Gandhi‘s time the movements of bhoodaan (gifting of land) and
gramadaan (gifting of villages) occurred in India; they persist even after his death. The concept
of trusteeship they reflect emphasizes the inherent goodness in human beings, and the effect of
―sound reason‖ on them. It is indeed a socialism of sorts—where emphasis is more on ―how
and for whom‖ the wealth is utilized, rather than on ―who possesses‖ the wealth (whether the
state or the individual). It is a spiritual form of socialism, which operates on the spiritual
principles of ahimsa and aparigraha (read as love and renunciation, respectively).
On the basis of his treatise of equal distribution and possession, Gandhi decided to
confine his needs to the minimum, sticking to strictly vegetarian and need-based meals, and
loin-cloths made of hand-spun cotton that was affordable to the poorest peasant.
 Sarvodaya
Sarvodaya is a term meaning 'Universal Uplift' or 'Progress of All'. The term was first
coined by Gandhi as the title of his 1908 translation of John Ruskin's tract on political
economy, "Unto This Last", and Gandhi came to use the term for the ideal of his own
political philosophy. Later Gandhian, like the Indian nonviolence activist Vinoba Bhave,
embraced the term as a name for the social movement in post-independence India which
strove to ensure that self-determination and equality reached all strata of India society.
In his Autobiography, Gandhi remembers the twenty-four hour train ride to Durban
(from when he first read the book, being so in the grip of Ruskin's ideas that he could not
sleep at all: "I determined to change my life in accordance with the ideals of the
book." Gandhi advances the concept of Sarvodaya, which were the based on three basic
principles:
 That the good of the individual is contained in the good of all.
 That a lawyer's work has the same value as the barber's in as much as all have the
same right of earning their livelihood from their work.
 That is a life of labour, i.e., the life of the tiller of the soil and the handicraftsman
is the life worth living.
The first of these I knew. The second I had dimly realized. The third have never
occurred to me. 'Unto This Last' made it clear as daylight for me that the second and third
were contained in the first. I arose with the dawn, ready to reduce these principals to practice.
Principles of the Sarvodaya:
 There is no centralized authority, and there is political and economic atmosphere in
the villages.
 Politics will not be the instrument of power but an agency of service and Rajnity will
yield place to Loknity.
 All people will be imbued with the spirit of love, fraternity, truth, non-violence and
self-sacrifices. Society will function on the basis on the non-violence.
 There will be no party system and majority rule and society will be free from the evil
of the tyranny of the majority.
 The sarvodaya society is socialist in the true sense of the term. All calling will be the
same moral, social and economic values. The individual personality has the fullest
scope for development.
 The sarvodaya society is based on equality and liberty. There is no room in it for
unwholesome some competition, exploitation and class-hatred.
 Sarvodaya stands for the progress of the all. All individual should do individual
labour and follow the ideal of non-possession. Then it will be possible to realize the
goal of: from each according to his work and to each according to his needs.
 There will be no private property, the instrument of exploitation and the source of
social distinctions and hatred. Similarly, the profit motive will disappear, rent and
interest to will go.
 The Sarvodaya Movement is based on Truth, Non-violence and Self-denial.
 The Sarvodaya Movement makes a sincere and bold attempt to create the necessary
atmosphere to bring together such individuals with an unwavering faith in the Welfare
of All
 The gain to the individual would be small. The development of each quality depends
upon every other. If all the qualities are improved a little, then the individual would gain
more.

 Self-rule
Gandhi also held a very radical view regarding state power. He believed there is
―violence in state power.‖ He asserted ―the State represents violence in a concentrated and
organized form. The individual has a soul, but as the State is a soulless machine, it can never
be weaned from violence to which it owes its very existence‖ (Gandhi, 1980, p. 22). He
favored a ―minimalist state‖ with the bare minimum functions of security and resolutions of
conflicts between its various units. While all of Gandhi‘s thoughts were presented against
the injustice of an oppressive alien rule, for Gandhi, ―self-rule‖ (swaraj) had a much wider
and more liberating meaning.
Optimally, independence and the establishment of parliamentary democracy was only
the immediate goal or a first step. Self-rule had to begin with individual laborers and peasants
becoming powerful enough to say ―Yes‖ and ―No‖ according to their convictions regarding
matters affecting them. However, he felt that social justice could be established firmly only
when people of a locality (villages) lived in harmony, decided their matters at the local level, and
resolved their disputes without having any recourse to the ―evil of law courts,‖ which he
believed tend to per- petrate strife and thrive on conflict (Gandhi, 1908).
He insisted on the re-establishment of traditional self-sufficient villages revised to fit the
changing times as ―village republics,‖ set up in a democratic and representative manner for a
fixed term. They would be responsible for all legislative, judicial, and executive functions
regarding education, health, sanitation, and production. They would organize village economies
in a sustainable manner; they would primarily be independent, yet would be inter-dependent
on neighboring villages in matters of necessity. In sum, it is a vision of an ever-widening circle
of inter-dependence, without the aggression or oppression implicit in a pyramidal structure
(Gandhi, 1959).
 Swadeshi
Gandhi thought that social justice requires that local communities become self-sufficient.
Each community has to produce what it requires in terms of material goods and services.
Anything that tends to displace human labor has to be eschewed, as what is required is the
―production by the masses‖ ensuring that they have a livelihood, and not ―mass production,‖
even if the latter produced goods more cheaply.
For example, Gandhi pointed out the injustices implied in the ―transportation‖ business
leading to the unnecessary movement of people and goods. According to him, it led to the
spread of evil physical and cultural faster, rather than of sustained fulfillment of human needs.
Gandhi also believed that a just society has to have minimum need of minimally a ―cura- tive
health care‖ system, because such a system makes people slaves of medicines, lethargic, and less
concerned about their personal health. He asserted that justice in health care lies in
―preventive care,‖ where hazards to health are avoided through healthy living and adequate
sanitation. He promoted the creation of a curative health care system in harmony with
nature and a balanced diet.
 Bread labor
 To reconstruct society into a ―just society,‖ the dignity of labor has to be upheld. For
Gandhi, social justice demands that everyone contribute to the production of societal goods
through by physical labor. In other words, physical labor was to be placed on a par with
intellectual labor in dignity. Although intellectual labor cannot be avoided, Gandhi believed that
respect and readiness ―to earn one‘s bread by the sweat of one‘s brow‖ should be instilled in
all, especially through schools that educate people‘s hands as well as their heads. All
children‘s education, therefore, would have a necessary component of manual labor.
 The upliftment of opperssed
With the specific practice of antyodaya, Gandhi took up the fight against untouchability
and promoted the uplift of society‘s ―pariahs.‖ He considered untouchability the product of a
―vile deformation‖ of the caste system. In this regard, he went so far as to present his view on
the Hindu doctrine of rebirth: ―I do not want to be reborn, but if I have to be reborn, I
should be ―untouchable‖ so that I may share their sorrows, sufferings and affronts leveled to
them in order that I may endeavor to free them from their miserable condition.‖ (Quoted in
Rolland, 1924: 3) He also adopted a child of seven from the untouchable class who moved
around his ashram with abandon, as a proof of his commitment to the cause (Ibid.: 32).
In his desire to bring justice to the untouchable class by correcting their age-long
oppression, Gandhi popularized the term “harijan” God‘s people for the communities, which
were outside the privileges of the caste system. In all these efforts, his goal, in line with his
doctrine of ahimsa, was to bring about the conversion of the hearts of the oppressor to include
and accept their excluded brethren.
References
 Gandhi, Mohandas K. (1969). The Collected Works of Mahatma Gandhi, 19.

 Gandhi, M.K, (1927). An Autobiography

 Gandhi, M.K. (1947). India of My Dreams. Compiled by Prabhu, R.K.

 Varma, V.P. (1965). The Political Philosophy of Mahatma Gandhi and Sarvodaya.

 Bakshi, S.R, (1987). Gandhi and Status of Women. New Delhi: Criterion Publications.

 Gandhi, M.K, (1938). Harijan.

 Gandhi, M.K, Young India.

 Gandhi, M.K., (1955). My Religion.

 Kim, S.K. (1996). The Philosophical Thoughts of Mahatma Gandhi.

 Bondurant, Joan V. (1965). Conquest of Violence: The Gandhian Philosophy of Conflict.

 Gandhi, M.K. (1951). Nonviolent Resistance (Satyagraha).

 Myneni, S. R. (2008). Political Science, Faridabad: Allahabad Law Publication, 207.

 Tripathi, K. (2009). Concept of Social Justice in Political Thought with Special Focus on Gandhi and B.R.
Ambedkar, Vol-1
 Suda, J. P. (n.d.). Modern Political Thoughts. Meerut: K. Nath & Co., 306
 Dias (1985, 5th Edition). Jurisprudence. Butterworth & Co. 481-482.
 Iyer, K. (1982). Justice and Beyond. New Delhi: Deep and Deep Publication, 63.
 Gajendragadkar (1969). Law Equality and Social Justice. Bombay: Asian Publication.
 GANDHI’S VISION OF DEMOCRACY
Ghanshyam Dev
Abstract
The definition of democracy as „government by discussion‟ implies that individual values can
and do change in the process of decision-making. Democracy is intimately connected with
public discussion and interactive reasoning. Traditions of public discussion exist across the
world, not just in the West. As to India Prof. Amartya Sen said: “In the history of public
reasoning in India, considerable credit must be given to the early Indian Buddhists, who had
great commitment to discussion as a means of social progress.” The vision of democracy, the
instrument that Gandhi wanted to use to achieve his larger goals can neither be applied in
totality nor ignored in totality. In fact, it needs to be contextualized according to the present
circumstances. Gandhi considered arbitrary rule antithetical to the goals he had set for
himself. He realized that democratic government coupled with an equitable society appeared
to offer the greatest prospects to achieving his goals. According to him democratic rule
fostered a diffusion of power and increased the prospects that equality and freedom would be
pursued. Democracy, he believed, should be based on consensus and cooperation which
transcended the majority principle and pursued the welfare of all.
Keywords: Gandhi, democracy, concept of freedom, equality, self-sufficient economy of
village

Introduction
Elections represent the central participatory moment in liberal democracy. By voting
in elections, voters provide political legitimacy to the political elite to take decisions for the
whole society. The result is the centralisation of power in the elite and the submission of
wider society. Such an outcome is one of the limits of representative democracy and
corresponds to what is here defined as ‗political-colonialism‘. In order to ‗democratise
democracy‘, which includes the combination of representative democracy with
participatory practices, decentralisation may be a method able to counteract political-
colonialism by providing space for power and leadership sharing and by increasing social
participation in the political sphere.
Mahatma Gandhi developed a multicentre idea of democracy based on 700.000
Indian village republics. He used the word ‗Swaraj‘ (self-rule) to characterise this model.
The Aam Aadmi Party today advocates Swaraj for villages and cities. This paper aims at
exploring this idea through existing empirical cases of Swaraj and of decentralised
democracy in India.
In his words, "The rule of the majority has a narrow application, i.e. one should yield
to the majority in matters of detail. But it is slavery to be amenable to the majority, no matter
what its decisions are… Under democracy individual liberty or opinion or action is jealously
guarded… what we want, I hope, is a government not based on coercion even of a minority
but on its conversion". (John, 1979: 27) According to him democracy as practiced in Britain,
was bad because it believed in counting of heads, those who won 51 percent votes carried the
day. The minority had to submit to the majority. While he believed that consent was the basis
of all good governments, he wished to conceive the ideal state as the rule of selfless
individuals. He dismissed liberal democracy, in which people compete for their own self-
interest.
 There is no system of government more popular and prevalent, and yet more
controversial than democracy. It is a form of government based upon the fundamental
assumption of equality of all individuals and of their equal rights to life, liberty and pursuit of
happiness. Literally, in the memorable phrase of Abraham Lincoln, democracy is government
of the people, by the people and for the people. According to Mahatma Gandhi: ―In its
totality, democracy implies that any democratic structure entrusted with the task of
development and administration is expected to be not only democratically constituted
according to the principle of election but should also reflect people‘s free will and function
according to the element of democracy both in their constitution and in their day-to-day
functioning.‖
Democracy, for Gandhi, was not merely procedural but also substantive. Democracy,
to him meant that the weakest should have the same opportunity as the strongest. He
complained that democracy had come to mean party rule, or to be more exact, rule in the
hands of the Prime Minister who often lacked honesty of purpose. In it, he held, each party
thrives in horse-trading and sensationalism which is blown out of proportions by the press.
(Mehta, 1996: 219)
Gandhi placed his ideal democracy in the village, where life was simpler, power
diffused and the economy decentralized. Consuming only what they produced themselves,
the villagers would be self-sufficient. Work in the village would revolve around handspun
cloth or Khadi and provide everyone with useful labour. Gandhi laid considerable emphasis
on direct labour in the fields and handicraft industries and insisted that the worker must be
able to control the machinery and not become so dependent on mechanized work that he
could not earn his livelihood without it. He believed that distribution can be equalized when
production is localized; or in other words, when the distribution is simultaneous with the
production. By concentrating all activity in the villages, he believed that the means of
production of elementary necessities would remain in the control of the masses. The villagers
would work cooperatively, pooling their labour and goods and dividing their profits. He
expected that the competition of capitalism would be replaced by the cooperation in an
agrarian-based society in which each village would be largely economically and politically
self-contained. The villages would be locally controlled by the panchayats (village council of
five persons elected by the people). (Terchek, 2000: 139-40)
Gandhi distrusted the standard idea about democracy. He denied that voting and
elections are sufficient either to assure a government based on popular consent or to
safeguard the autonomy of everyone. Gandhi considered representative democracy important
but argued that popular rule required even more. He wanted to promote a regime where
significant economic, social and political inequalities have been reduced and where all forms
of power are dispersed. For him ideal democracy protects and reflects plurality, most
especially responding to those who have been excluded in the past. In this spirit, Gandhi says,
"This age of awakening of the poorest of the poor is the age of democracy." (Ibid. 194-40) To
make it a reality he urged democrats to struggle to make government simple and avoid
hierarchy and domination. However, according to Gandhi, even ideal democracy can make
mistakes, and he invests his citizens with civil disobedience to confront injustice.
Concept of Freedom
Gandhi links freedom to responsibility because in his opinion, freedom without
responsibility is a contradiction. From his perspective a person who does not account for his
actions cannot be free. The liberal formulation of freedom is also defective from his
perspective because it is self-maximizing and refuses to recognize the social basis of human
life. According to Gandhi, what we do affects others, we are affected by them, and we cannot
make claims for ourselves at the expense of others. He insisted that rights and responsibilities
are reciprocal, without the one, the other is impossible to justify. In his words, "Every duty
performed confers upon one certain rights, whilst the exercise of every right carries with it
certain obligations. And so the never-ending cycle of duty and right goes ceaselessly on."
(Terchek, 1986: 314-315) Gandhi insisted that people needed to be aware of the
consequences of their own actions. Only when they realized that they are responsible for
what they did and what they tolerated could they be said to be free.
Concept of Equality
Another important foundation of Gandhian democracy is equality. While talking
about equality Gandhi did not mean absolute economic equality which applied to everyone in
the same way. At the economic level, according to Gandhi, equality "simply meant that
everybody should have enough for his or her needs." (Ibid.) Although this kind of equality
could be achieved through government ownership of all property, but Gandhi rejected such a
solution because it rested on centralized power leading to curtailment of individual freedom.
For Gandhi, equality should enhance individual freedom, not retard it. Accordingly, he
wanted the range of economic differences significantly narrowed.
Gandhi envisaged trusteeship as a post capitalist arrangement in order to transform the
capitalist order of society into an egalitarian one. In his opinion, "Trusteeship provides a
means of transforming the present capitalist order of society into an egalitarian one. It gives
no quarter to capitalism, but gives the present owning class a chance of reforming itself. It is
based on the faith that human nature is never beyond redemption. It does not recognize any
right of private ownership of property, except in as much as it may be permitted by society
for its own welfare."(Deutsch: 1986, 306) This suggests that new Gandhian outlook was of
declining to receive what all cannot get. Gandhi did not believe in the doctrine of the greatest
good of the greatest number. In his words, "I do not believe in the doctrine of the greatest
good of the greatest number. It means in its nakedness that in order to achieve the supposed
good of 51 percent the interest of 49 per cent may be, or rather, should be sacrificed. It is a
heartless doctrine and has done harm to humanity."(Gandhi: 1961, 7) Thus, in Gandhi's
opinion the only real, dignified, human doctrine is the greatest good of all, and this can only
be achieved by uttermost self-sacrifice.
Self—Sufficient Economy of Village
Gandhi's ideal village has a maximum population of 2000. He lays emphasis on building
of the capacity of the village to fulfil the basic needs like food, clothes, shelter and health. We
have learnt the lesson from the functioning of PRIs in India that without fiscal autonomy
political autonomy is meaningless. Politicisation and economic development should go
together. Over—politicisation at the cost of economic development creates a lot of conflicts
in the villages. In the present set up, the goal of fiscal autonomy for PRIs has been sidelined.
Gandhi lucidly presents the picture of his ideal village republic in these words: "if my dream
is fulfilled, and everyone of the seven lakhs of villages becomes a well—living republic in
which there are no illiterates, in which no one is idle for want of work, in which everyone is
usefully occupied and has no wishing for food, well—ventilated dwellings, and sufficient
Khadi for covering the body and in which all the villagers know and observe the laws of
hygiene and sanitation, such a state must have varied and increasing needs, which it must
supply unless it would stagnate..." (The Collected Works of Mahatma Gandhi, Vol. 67: 212)
Thus the village economy has sufficient resource base to fulfil basic needs and to provide full
employment for the villagers. Gandhi often mentions about two chronic problems of rural
India. They are poverty and unemployment, both of which are related to each other. His
solution to these two problems is the establishment of a decentralized village economy.
 For the economic self-sufficiency of village, Gandhi lays stress on all-round development
of villages. In his view, agriculture is the foundation of village economy because most rural
people are still engaged in agricultural activities. In the post-independent India, no integrated
approach to the development of agriculture has been adopted so far. Even the Green
Revolution has created regional and sectoral imbalances in the agricultural sector. The revolution
led to success in some regions of India. The increase of production as a result of Green Revolution
is mainly confined to the production of wheat and paddy. Contrary to this lopsided approach,
Gandhi advocates the overall development of agriculture and his approach is eco-friendly.
Therefore, he pleads for compost manure or bio-fertilizers in place of chemical ones. He also
suggests co-operative farming to accelerate the growth of agricultural production. Gandhi is
clear in his mind that only agriculture can fulfil the basic necessities of villagers. Therefore, he
prescribes agro-based cottage industries for villages. He remarks, "Without a cottage industry
the Indian peasant is doomed. He cannot maintain himself from the produce of land. He needs a
supplementary industry." (Ibid. Vol. 16: 326) In the present context too, agriculture is a saturated
sector and it has no potentiality to generate or provide employment, but agro-based industries still
have enormous capacity to generate employment for rural people. For Gandhi, "Village economy
cannot be complete without the essential village industries." (Ibid. Vol. 75: 173) He presents a list
of village industries like soap-making, paper-making, match-making, oil-pressing, bee-
keeping, shoe-making and Khadi. These village industries will be able to supply the daily needs
of villagers, and only with the revival of these village industries the uplift of village is possible.
Gandhi has a firm opinion that villages must be self-sufficient in food, clothing and the other
basic necessities. He also permits limited use of machines for the village e.g., electricity for the
lighting of villages. Precisely, Gandhian alternative to capital-intensive and mechanized
industrialisation is labour-intensive and handcraft-based village industries, and the latter is the
solution to the two chronic problems of poverty and employment. But the pertinent issue is the
survival of cottage or small-scale industries in the era of globalisation.
Village as a Self-Governing Unit
Gandhi believes in the primacy of morality, and for him, salvation of society lies in
continuous generation of moral power which can function effectively only in a small
community like village. Village represents an ideal community not governed by political power,
but by the moral principle. Like Rousseau's 'general will,' village community is based on the
wills of citizens. In this way the village community is self-regulated. Gandhi is an ardent
supporter of 'stateless democracy' or 'enlightened anarchy' in which there is no political power?
Another remarkable feature of this small community is the individual's complete
subordination to the community, and this provides an "alternative to liberal rationalist conception
with the individual-oriented model of society and class-conflict oriented model of Marx."
Beyond the majority principle, the village community is based on consensus among free citizens
acting according to moral principles for the betterment of village life. For Gandhi, an ideal
democracy can flourish only in a small community.
Gandhi is concerned with the participation of the poorest of the poor, and for this purpose,
he wants to revive the village Panchayat. He is a great admirer of this ancient institution, and for
him, the village must be governed by the Panchayat that is self-governing in the true sense of the
term because it works according to its own laws. In the decision-making process of this institution,
an individual has an effective role to play. "Here there is perfect democracy," remarks Gandhi,
"based upon individual freedom. The individual is the architect of his own government." (Ibid., Vol.
76: 109) Thus an individual is a constituting and integral unit of the Panchayat. For Gandhi,
Panchayat is the life—blood of rural people and no plan for village uplift can succeed without
the revival of Panchayats. Gandhi has talked about the four limbs of government, namely,
village Panchayats, district administration, provincial administration and central
administration. Gandhian approach is based on generating power from below in place of the
top—down approach. He gives an outline of the four limbs of government in the following
way. "These villages having one vote will elect their district administration. The district
administration will elect provincial administration which in turn will elect a president who will
be the national chief executive." However, Gandhi has not enunciated a comprehensive
organisational structure of all the four limbs. So far as the Panchayats Raj institutions are concerned,
Gandhi refers to three tiers of Panchayats, but for him, Taluka and the District Panchayats have an
advisory role. (Ibid., Vol. 82: 147) He does not see any necessity to give them a key place in the
legal framework, and he is even doubtful about the necessity of their existence. In the writings
and speeches of Gandhi, we find that he puts emphasis primarily on village Panchayats and the
other two—tiers of Panchayats have not been discussed in detail. Basically, he is interested in
the government at the village level. Gandhi suggests an outline of this government in the
following lines. "The Government of the village will be conducted by the panchayat of five
persons, annually elected by the adult villagers, male and female, possessing minimum prescribed
qualifications." (Ibid., Vol. 76: 309) Sometimes he makes a reference of seven panches. One of
the remarkable features of Gandhian scheme is the provision of minimum qualifications for the
panches. In the contemporary scenario, many Sarpanches or Pradhans of village Panchayats
particularly women are illiterate. At that time, when rural literacy was quite low, Gandhi's
advocacy of minimum qualifications for panches deserve our serious attention.
The panches of a village Panchayat will be elected by secret ballot. Gandhi opines that
for the purpose of the election of the panches, a public meeting will be called. The term of the
elected panches is one year. It seems that Gandhi has some apprehensions about the control of
Panchayats by entrenched sections of villages, and therefore, he suggests a short term for
panches. Apart from the qualifications for panches, Gandhi also prescribes some qualifications for
the voters. Voters should be from the age group of 18 to 50. Interestingly, Gandhi's suggestion
of denying voting rights to persons above the age of 50 provides great opportunity for youth to
take part actively in the affairs of the Panchayats. The other qualification for voters suggested
by Gandhi is manual work. He writes, "the qualification for franchise should be neither
property, nor position but manual work... literacy or property test has proved to be elusive.
Manual work gives an opportunity to all who wish to take part in the government and the well-
being of the state." What Gandhi has in mind in this suggestion is an age-old stigma to manual
work. On the basis of manual work entrusted to the lower castes of society, untouchability
prevailed, and Indian society was divided between upper castes and untouchables. Gandhi wants
to remove this stigma attached to manual work, and in his constructive programmes, restoration of
the dignity of body-labour has been primarily focused.
In Gandhi's view, the success of village organisation depends upon good men. Therefore, he
prescribes that criminals must be kept away from Panchayats. To quote Gandhi, "Those who
have committed murder and taken part in riots, or those who are suspected of such acts, should
be debarred from membership of the Panchayat." (Ibid., Vol. 87: 122) Thus, Gandhi views that
persons of good character should enter village Panchayats. It is a big and important measure
to keep village Panchayats out of control of criminals even on the ground of suspicion.
Village Panchayat is the legislature and the executive of the village. Gandhi clearly states that
the Panchayats have no criminal jurisdiction and they may try civil suits with the consent of the
concerned parties. Moreover, in Gandhian scheme of village Panchayats, "No one should be
compelled to refer any matter to the Panchayat. (Ibid., Vol. 46: 240) Similarly, village Panchayat
will have no power to impose social boycott. The basic rationale behind all these suggested
measures is to prevent village Panchayats from becoming political arenas. Another noticeable
feature is that village Panchayats will work on the basis of consent and common good. If
Panchayats are given criminal jurisdiction, the whole fabric of the Panchayat would be
ruined. Gandhi suggests some important functions to the village Panchayat. These functions
include attending to the sanitation of village, medical needs of the villagers, primary and secondary
education, the upkeep and cleanliness of village wells or ponds, and uplift of untouchables. The
main sectors in which village Panchayats have to work is health, hygiene and education. In the health
sector, village Panchayats will adopt the method of nature cure and for village sanitation voluntary
services will be required.
On the issue of resources of village Panchayats, one point is crystal clear. Gandhi does not
want that village Panchayats should be dependent on grants. Instead, he stands for the self—
sufficiency of the village republic. Village Panchyat will extract resources from the people for the
services it will provide. In any case, village Panchayats will not try to get profit from those
services. In the contemporary situation the PRIs have become grant—fed, and it is the biggest
challenge for PRIs to be viable economically, especially in the era of globalisation. An
important remedy suggested by Gandhi is that village Panchayats must generate their own resources
at the local level and not depend on the state or centre. Once villagers are convinced that village
Panchayats will provide useful services to them without extracting any profit out of the services
provided, the villagers will voluntarily give food grains, cash and labour for the betterment of
villagers.
The constant tug-of-war between the majority and the opposition keeps the
government on its toes. As to policy decisions, Gandhi said, that when we ―patiently try to
convert our opponents then, and only then, consensus might be eventually achieved‖. In place
of a violent display of opinion, Gandhi espoused ―sweet persuasion‖.
According to Gandhi: ―Anger proves our intolerance‖, adding that the ―capacity to
bear one another‘s criticisms a very important quality of public life.‖ Corroborating Gandhi,
Bertrand Russell said: ―If an opinion contrary to your own makes you angry, that is a sign
that you are subconsciously aware of having no good reason for thinking as you do.‘ The
most compelling reason to be violent is because we cannot win an argument by using
reason.‖
In his autobiography, Long Walk to Freedom, Nelson Mandela noted that as a young
boy he learned about the importance of democracy from the practice of the local African
meetings that were held in the regent‘s house in Mqhekezweni: ―Everyone who wanted to
speak did so. It was democracy in its purest form. There may have been a hierarchy of
importance among the speakers, but everyone was heard, chief and subject, warrior and
medicine man, shopkeeper and farmer, landowner and laborer…The foundation of self-
government was that all men were free to voice their opinions and equal in their value as
citizens.‖
The notion of democracy has evolved over time considerably and, generally, the two
current types of democracy are direct and representative. In a direct democracy, the people
directly deliberate and decide on legislature. In a representative democracy, people elect
representatives to deliberate and decide on legislation, such as in Parliamentary or
Presidential Democracy. India is a parliamentary democratic republic. For Gandhi, an
institution like the State or the system like the present form of democracy cannot be a final
ideal. These institutions are based on political power.
On political power, Gandhi wrote: ―To me political power is not an end but one of the
means of enabling people to better their condition in every department of life. Political power
means capacity to regulate national life through national representatives. If national life
becomes so perfect as to become self-regulated, no representation becomes necessary. There
is then a state of enlightened anarchy. In such a State everyone is his own master. He rules
himself in such a manner that he is never hindrance to his neighbour. In the ideal state,
therefore, there is no political power because there is no State. But the ideal is never fully
realized in life. Hence the classical statement of Thoreau that that government is best which
governs the least.‖
Conclusion
India is still a predominantly rural country and the welfare state with primacy on
industrialisation and urbanisation has failed to solve the problems of villages. Similarly, thanks to
free—market economy and globalisation, rural people have been marginalized, and the rich upper
and middle class have consumed the fruits of economic development. The poor in general and
rural in particular have been left aside. It is true that after the 73rd Constitutional Amendment
the PRIs have been accorded constitutional status and their powers and functions have been
enshrined in the Constitution. In the present scenario, PRIs in India lack sufficient economic
resources and economic viability and it continues to be a matter of grave concern, especially in
view of globalisation. Therefore, it is high time policy—makers and intellectuals of India looked
seriously at the issues relating to rural development. Gandhian vision of village republic seems to
provide a credible alternative for rural India. Gandhi believes in the unity of human life and he
develops an integrated approach towards reconstruction of village in which political, social,
economic and psychological aspects are interlinked and inter-dependent. Gandhi's message of
'back to the village' is still relevant for us because "India begins and ends in the village."
Gandhi also pays special attention to the British Parliament which he regarded as the mother
of Parliaments. In Hind Swaraj he observed: ―The Mother of Parliament is like a sterile
woman and a prostitute.‖ So, for democracy both the State and the Parliament are
undesirable.
References:
 Dunn, John (1979). Western Political Theory in the Face of the Future. Cambridge: Cambridge University
Press, 27.
 Mehta, V. R. (1996). Foundations of Indian Political Thought. New Delhi: Manohar Publishers, 219.
 Terchek, Ronald J. (2000). Gandhi: Struggling for Autonomy. New Delhi: Sage Publications, 39-40.
 Terchek, Ronald J. (1986). Gandhi and Democratic Theory, in Thomas Pantham and Kenneth L. Dentsch
(ed.), Political Thought in Modern India, New Delhi: Sage Publications, 314-15.

 The Collected Works of Mahatma Gandhi, Vol. 67, 212.

 DEVELOPMENTAL PARADOXES: SOCIOECONOMIC CHALLENGES AND
TRIUMPHS IN SEVEN DECADES OF INDEPENDENCE
Sumit & Pritika Sharma
Abstract
The research paper offers a comprehensive exploration of the intricate interplay between
developmental challenges and achievements that have shaped India's socioeconomic landscape over
the span of seven decades of independence. This study delves into the complexities of India's journey,
highlighting the coexistence of remarkable successes and persistent challenges that have defined the
nation's developmental trajectory. Through a multidimensional approach that integrates economic,
social, and political perspectives, this research examines the paradoxes inherent in India's
development narrative. It investigates how the country's rapid economic growth has often been
accompanied by persistent inequalities, inadequate healthcare, education disparities, and uneven
regional progress. The paper uncovers the nuanced relationship between various socioeconomic
dimensions. It explores the paradoxical nature of India's development by examining instances where
economic advancement has not always translated seamlessly into improved human development
indices, presenting an intricate mosaic of successes and shortcomings. Key findings underscore the
simultaneous presence of socioeconomic triumphs, such as advancements in technology,
infrastructure, and economic diversification, alongside enduring challenges such as poverty,
malnutrition, and disparities in wealth distribution. The paper also emphasizes the role of policy
interventions, institutional frameworks, and societal dynamics in shaping these paradoxes. In
shedding light on developmental paradoxes, the research contributes to a nuanced understanding of
the multifaceted nature of India's socioeconomic growth. It raises critical questions about the
effectiveness of policy initiatives, the need for inclusive development strategies, and the imperative to
address disparities that persist amidst progress.
Keywords: Developmental Paradoxes, Socioeconomic Challenges, Triumphs, Seven Decades of
Independence, India's Development Journey
Introduction
Seventy-five years ago, on the midnight of August 15, 1947, the Indian subcontinent
witnessed a historic moment as it broke free from the shackles of British colonial rule,
culminating in the birth of two nations—India and Pakistan. For India, this marked the dawn
of a new era, characterized by lofty ideals of self-determination, democracy, and social
justice. The struggle for independence, led by iconic figures such as Mahatma Gandhi,
Jawaharlal Nehru, and Sardar Patel, was an assertion of these ideals, and it ignited the
aspirations of millions.
As India embarked on its journey as a sovereign nation, it faced a daunting task: the
realization of the dreams and aspirations of its people. This journey has been marked by
myriad challenges, but it has also been defined by remarkable triumphs. This research paper,
titled "Developmental Paradoxes: Socioeconomic Challenges and Triumphs in Seven
Decades of Independence," seeks to unravel the intricate tapestry of India's developmental
narrative, which is characterized by the coexistence of successes and persistent challenges.
A Tapestry of Paradoxes
India's seven decades of independence have been an intricate tapestry woven with
threads of hope, ambition, resilience, and complexity. On one hand, it is a story of astounding
achievements—an economy that has grown to become one of the world's largest, advances in
science and technology, a thriving democracy, and significant progress in education and
healthcare. On the other hand, it is a narrative rife with challenges—widespread poverty,
inequality, inadequate infrastructure, corruption, and social disparities. The developmental
paradoxes that underpin this narrative are both a testament to India's potential and a reflection
of the daunting hurdles it faces. It is a paradox where a nation can achieve unprecedented
economic growth while grappling with vast pockets of poverty. It is a paradox where cutting-
edge technological innovations coexist with limited access to basic services. It is a paradox
where democratic ideals thrive alongside governance challenges.
The Significance of Understanding Paradoxes
The significance of studying these developmental paradoxes is multifold. First and
foremost, it allows us to appreciate the complexity of India's journey. It is a journey that
defies simple narratives, necessitating a nuanced understanding of the multifaceted
challenges and triumphs. This understanding, in turn, informs policies, strategies, and
interventions aimed at addressing persisting challenges and capitalizing on successes.
Second, India's developmental experiences resonate far beyond its borders. As one of the
world's most populous nations and a key player in the global economy, India's successes and
challenges hold lessons for nations facing similar complexities. It is a case study in
navigating the intricate terrain of development in a diverse and rapidly changing world.
Third, the study of developmental paradoxes sparks critical reflections on the role of
governance, institutions, and policies. It invites us to question the effectiveness of existing
strategies, identify areas where adjustments are needed, and explore innovative solutions to
enduring problems.
Research Problem
The research problem at the heart of this study revolves around the developmental
paradoxes that have characterized India's journey in the seven decades since gaining
independence in 1947. These paradoxes manifest as the coexistence of remarkable
socioeconomic achievements and persistent challenges. The primary research problem is to
understand, analyse, and contextualize these paradoxes to provide insights into India's unique
developmental trajectory.
Research Objectives
This study aims to achieve several key objectives:
1. Identify and Analyse Paradoxes: The central objective is to identify and
comprehensively analyse the developmental paradoxes that have shaped India's post-
independence era. These paradoxes encompass areas such as economic growth,
poverty alleviation, education, healthcare, governance, and social disparities.
2. Examine Historical Context: To understand the root causes of these paradoxes, the
research will delve into the historical context, exploring the challenges and
opportunities that emerged during India's transition from colonial rule to
independence.
3. Assess Policy Implications: Evaluate the impact of policies and interventions
implemented by successive governments in India. This includes assessing both
successful policies that contributed to socioeconomic triumphs and those that fell
short in addressing persistent challenges.
4. Consider Global Relevance: Recognizing that India's developmental experiences
have global implications, the study aims to draw lessons that can inform development
strategies in other regions and countries facing similar complexities.
5. Suggest Recommendations: Based on the analysis of paradoxes and policy
assessments, this research seeks to provide informed recommendations for
 policymakers and stakeholders in India and beyond. These recommendations will be
geared toward addressing the challenges and building on the successes observed in
India's developmental journey.
6. Contribute to Scholarship: As a scholarly endeavour, this research aims to
contribute to the body of knowledge on development studies. It provides an
opportunity to engage with multidisciplinary perspectives and generate insights that
can enrich the discourse on development, both within India and globally.
The major socioeconomic challenges India has faced since gaining independence.
1. Poverty and Income Inequality:
● Analysis: India has grappled with persistent poverty and income inequality.
● Data: As of 2019, approximately 9.7% of India's population lived below the
international poverty line of $1.90 per day (World Bank, 2021).
● Example: Income inequality is prominent; in 2018, the top 1% of India's
population held over 22% of the country's wealth (Credit Suisse Global
Wealth Report, 2018).
2. Unemployment and Underemployment:
● Analysis: High unemployment and underemployment rates have been pressing
issues.
● Data: During the COVID-19 pandemic, the unemployment rate reached
23.5% in April 2020 (Centre for Monitoring Indian Economy, 2020).
● Case Study: The pandemic led to mass job losses, disproportionately affecting
informal sector workers and leading to a reverse migration of laborers
(Pandey, 2020).
3. Education Gap:
● Analysis: Despite progress, disparities in access to quality education persist.
● Data: India's literacy rate stood at approximately 74.4% in 2018 (Census of
India, 2018).
● Example: The Annual Status of Education Report (ASER) consistently
highlighted learning deficits among students, revealing the quality of
education challenges (ASER Centre, 2020).
4. Healthcare Challenges:
● Analysis: India faces challenges in providing equitable healthcare access.
● Data: In 2019, India's public health expenditure was about 1.28% of GDP
(World Bank, 2021).
● Case Study: The COVID-19 pandemic exposed weaknesses in healthcare
infrastructure, including shortages of hospital beds and essential medical
supplies (The Wire, 2021).
 5. Gender Inequality:
● Analysis: Gender inequality remains a significant concern.
● Data: In 2020, India ranked 140 out of 189 countries in the Gender Inequality
Index (UNDP, 2020).
● Example: Gender-based violence, limited access to education, and low female
labour force participation rates persist (The Guardian, 2018).
6. Agricultural Distress:
● Analysis: Agriculture, a key sector, faces challenges like low income and
mounting debts.
● Case Study: Farmer suicides in states like Maharashtra and Punjab have
spotlighted the agrarian crisis, often driven by crop failures and indebtedness
(The Indian Express, 2019).
7. Urbanization and Infrastructure Gaps:
● Analysis: Rapid urbanization strains city infrastructure.
● Data: In 2020, approximately 34% of India's population lived in urban areas
(World Bank, 2021).
● Example: Cities like Mumbai grapple with slums, inadequate housing, and
overburdened public services (The Economic Times, 2020).
8. Environmental Degradation:
● Analysis: India faces environmental challenges including air and water
pollution.
● Example: Several Indian cities consistently rank among the world's most
polluted; Delhi's severe air pollution during winters affects public health (The
Guardian, 2019).
9. Corruption and Governance Issues:
● Analysis: Corruption and governance problems have persisted.
● Data: India's rank in the 2020 Transparency International Corruption
Perceptions Index was 86 out of 180 countries.
● Case Study: High-profile corruption scandals, such as the 2G spectrum scam
and Commonwealth Games scam, raised concerns about corruption and
mismanagement (BBC News, 2017).
The historical context and contributing factors to these challenges:
1. Historical Context:
● Colonial Legacy: India was under British colonial rule for nearly two
centuries before gaining independence in 1947. The colonial period had a
 profound impact on the Indian economy, society, and governance. The British
Raj exploited India's resources and contributed to economic disparities.
● Partition and Independence: The partition of India into India and Pakistan in
1947 was a traumatic event. It led to mass migrations, communal violence,
and economic disruption, setting the stage for several challenges in the years
to come.
● Post-Independence Policy Choices: India adopted a mixed economy model
with a focus on central planning and public sector dominance. Policies like
land reforms and state-controlled industries were implemented to address
historical inequalities.
● Demographic Factors: India's vast and diverse population has posed both
opportunities and challenges. It has contributed to a large labour force but also
increased pressure on resources, services, and infrastructure.
● Globalization and Liberalization: In 1991, India initiated economic
liberalization reforms, shifting from a closed economy to a more open one.
This move had profound implications for the economy, leading to growth but
also increased inequalities.
2. Factors Contributing to Socioeconomic Challenges:
a. Poverty and Income Inequality:
● Historical Land Ownership Patterns: Unequal land distribution during
colonial and pre-independence periods contributed to rural poverty and
disparities (Deininger & Song, 2003).
● Inefficient Agricultural Practices: Traditional and outdated farming methods
limited agricultural productivity and income.
b. Unemployment and Underemployment:
● Population Growth: India's population growth has outpaced job creation,
leading to a large labour force that often faces unemployment or
underemployment (Kaur & Dhillon, 2019).
● Lack of Diversification: Limited diversification of the economy, particularly
in manufacturing and industry, has hindered job creation.
c. Education Gap:
● Historical Neglect: During colonial rule, education was not a priority for the
masses, leading to a historical educational deficit.
● Unequal Access: Unequal access to quality education remains a challenge due
to regional disparities and economic inequalities (National Sample Survey
Office, 2014).
d. Healthcare Challenges:
 ● Underinvestment in Public Health: Historically, India underinvested in
public healthcare infrastructure, leading to inadequate facilities and healthcare
access (Kumar et al., 2020).
● Population Pressure: India's large population puts immense pressure on
healthcare systems.
e. Gender Inequality:
● Patriarchal Traditions: Deep-rooted patriarchal norms and traditions have
perpetuated gender inequality.
● Limited Economic Opportunities: Limited access to economic opportunities
and education for women has contributed to gender disparities (Sen, 2001).
f. Agricultural Distress:
● Land Fragmentation: Land fragmentation due to historical reasons has
limited economies of scale and productivity.
● Lack of Diversification: Overreliance on agriculture, often with subsistence
farming practices, has made farmers vulnerable to income shocks.
g. Urbanization and Infrastructure Gaps:
● Rapid Urbanization: Unplanned urbanization and migration from rural to
urban areas have strained infrastructure (Nag, 2012).
● Inadequate Urban Planning: Inadequate urban planning and governance
have exacerbated urban challenges.
h. Environmental Degradation:
● Population Pressure: India's population density has placed enormous stress
on natural resources and contributed to environmental degradation (Dasgupta,
2019).
● Industrialization: Rapid industrialization without adequate environmental
regulations has led to pollution.
i. Corruption and Governance Issues:
● Legacy of Corruption: The legacy of corruption and bureaucracy from
colonial times persisted post-independence (Haque & Knutsen, 2007).
● Inefficiency: Bureaucratic inefficiency and lack of transparency have hindered
governance.
India has made significant achievements and successes in socioeconomic
development over the past seven decades since gaining independence in 1947:
1. Economic Growth and Poverty Reduction:
● Achievement: India has witnessed substantial economic growth. Its GDP has
grown consistently over the years.
 ● Data: India's GDP growth rate averaged around 6.8% between 2011
and 2019 (World Bank, 2021).
● Policy Contribution: The economic liberalization policies initiated in 1991
opened up the Indian economy, attracted foreign investment, and encouraged
entrepreneurship (Das, 2018).
2. Food Security and Agricultural Development:
● Achievement: India has made remarkable progress in food production and
security.
● Data: India's food grain production increased from 51 million metric tons in
1950-51 to over 296 million metric tons in 2019-20 (Food and Agriculture
Organization, 2021).
● Policy Contribution: The Green Revolution in the 1960s, led by the
introduction of high-yielding crop varieties and improved agricultural
practices, significantly boosted food production (Pingali, 2012).
3. Space Exploration and Technology:
● Achievement: India has become a space exploration powerhouse with
numerous successful missions.
● Case Study: The Mars Orbiter Mission (Mangalyaan) in 2013
demonstrated India's cost-effective approach to space exploration
(ISRO, 2021).
● Policy Contribution: The Indian Space Research Organisation (ISRO) has
benefited from sustained government support and investment.
4. Social Welfare and Healthcare:
● Achievement: India has made progress in improving healthcare access and
outcomes.
● Data: Life expectancy in India increased from 41 years in the 1960s to
over 68 years in 2020 (World Bank, 2021).
● Policy Contribution: Initiatives like the National Health Mission have
expanded healthcare services and improved public health infrastructure
(Ministry of Health and Family Welfare, 2021).
5. Education and Literacy:
● Achievement: India has made strides in increasing literacy rates and
expanding access to education.
● Data: India's literacy rate improved from 18.3% in 1951 to over 74%
in 2018 (Census of India, 2018).
 ● Policy Contribution: Education policies and programs, such as Sarva Shiksha
Abhiyan, have aimed at universalizing elementary education (Ministry of
Education, 2021).
6. Rural Development and Poverty Alleviation:
● Achievement: India has implemented successful poverty alleviation programs.
● Case Study: The Mahatma Gandhi National Rural Employment
Guarantee Act (MGNREGA) has provided employment opportunities
to millions of rural households (Ministry of Rural Development, 2021).
● Policy Contribution: MGNREGA and other rural development programs
have targeted poverty reduction and sustainable livelihoods.
7. Information Technology and Innovation:
● Achievement: India has emerged as a global IT and innovation hub.
● Case Study: The IT sector has seen significant growth, with
companies like Infosys and TCS becoming global giants.
● Policy Contribution: Policies promoting IT education and investment in
research and development have fostered innovation (Chakrabarti, 2017).
8. Gender Empowerment:
● Achievement: India has seen progress in empowering women in various
spheres.
● Data: The percentage of women in the labor force has gradually
increased (World Bank, 2021).
● Policy Contribution: Gender-specific policies, such as Beti Bachao, Beti
Padhao and Maternity Benefit Schemes, have aimed at women's welfare and
empowerment (Ministry of Women and Child Development, 2021).
India's development journey is marked by a complex and often contradictory interplay of
socioeconomic challenges and triumphs. The instances of such paradoxes are as follows:
1. Economic Growth and Income Inequality:
● Triumph: India has witnessed significant economic growth and the
emergence of a burgeoning middle class.
● Challenge: Income inequality remains high, with a significant portion of the
population still living in poverty.
● Explanation: Economic growth has not been evenly distributed, resulting in a
growing income gap. Policies and structural factors contribute to this disparity
(Lahoti & Reddy, 2015).
2. Technological Advancements and Digital Divide:
● Triumph: India is a global IT hub with a thriving technology industry.
 ● Challenge: A significant digital divide exists, with many rural and
marginalized populations lacking access to technology.
● Explanation: Technological advancements have primarily benefited urban
areas and the affluent, leaving behind those with limited access to digital
infrastructure (NASSCOM, 2021).
3. Gender Empowerment and Gender-Based Violence:
● Triumph: India has made progress in women's empowerment with women
achieving leadership positions.
● Challenge: Gender-based violence, including dowry-related issues and female
infanticide, persists.
● Explanation: Deep-rooted patriarchal norms and societal attitudes contribute
to gender-based violence despite legal reforms (Kabeer, 2005).
4. Urbanization and Slum Dwellings:
● Triumph: Urbanization has led to economic growth and improved living
standards in cities.
● Challenge: Rapid urbanization has also resulted in the proliferation of slums,
where millions live in inadequate housing.
● Explanation: Urbanization has outpaced infrastructure development, leading
to the growth of slums in cities (Kundu, 2006).
5. Education Expansion and Quality Gap:
● Triumph: India has expanded access to education, with rising enrollment
rates.
● Challenge: The quality of education varies significantly, with many students
lacking basic skills.
● Explanation: Expansion efforts sometimes prioritize quantity over quality,
resulting in disparities in educational outcomes (ASER Centre, 2020).
6. Healthcare Advances and Health Inequities:
● Triumph: India has made strides in healthcare with advancements in medical
research and healthcare facilities.
● Challenge: Disparities in healthcare access and outcomes persist, especially in
rural areas.
● Explanation: Unequal distribution of healthcare resources, along with social
determinants of health, contributes to health inequities (Gupta & Mondal,
2020).
7. Environmental Awareness and Pollution Crisis:
 ● Triumph: Environmental awareness and conservation efforts have gained
traction.
● Challenge: India faces severe air and water pollution, with some cities ranking
among the world's most polluted.
● Explanation: Rapid industrialization and urbanization have led to
environmental degradation despite growing awareness (WHO, 2018).
8. Rural Development and Agrarian Distress:
● Triumph: Rural development programs like MGNREGA have provided
employment opportunities.
● Challenge: Many farmers still face agrarian distress due to factors like crop
failure and indebtedness.
● Explanation: Structural issues in agriculture, limited diversification, and
climate-related challenges contribute to agrarian distress (Joshi, 2018).
India's development trajectory has been significantly shaped by a complex interplay
of political, economic, social, and cultural factors the role of these factors and their impact on
India's development:
Political Factors:
1. Democracy: India's political system as the world's largest democracy has played a
crucial role in shaping its development. Democratic institutions have fostered political
stability, citizen participation, and peaceful transitions of power.
2. Policy Formulation: The political landscape has influenced policy choices. Policies
related to economic liberalization, social welfare, and infrastructure development
have been driven by political ideologies and governance priorities.
3. Decentralization: Political decentralization through Panchayati Raj institutions has
empowered local governance and contributed to rural development and poverty
alleviation.
Economic Factors:
1. Economic Policies: India's development trajectory has been significantly influenced
by economic policies, including the shift from a socialist to a market-oriented
economy in the 1990s. These reforms opened up the economy to globalization, private
investment, and entrepreneurship.
2. Economic Disparities: The distribution of economic benefits has played a critical
role. Economic disparities have persisted due to unequal access to resources,
opportunities, and markets.
3. Industrialization: The pace of industrialization and diversification of the economy
has influenced employment opportunities, technological advancements, and income
growth.
Social Factors:
 1. Caste System: India's deeply ingrained caste system has shaped social hierarchies and
inequalities, impacting access to education, employment, and social services.
2. Religion and Communal Relations: Religious diversity has at times led to social
tensions and conflicts, affecting communal relations and hindering social cohesion.
3. Education and Healthcare: Access to quality education and healthcare services is
influenced by social factors such as gender, caste, and economic status.
Cultural Factors:
1. Diversity: India's cultural diversity has enriched its identity and contributed to its soft
power on the global stage. Cultural factors have played a role in shaping the creative
and entertainment industries.
2. Traditions and Norms: Cultural traditions and norms influence societal values,
family structures, and gender roles, impacting development outcomes.
3. Language and Identity: Linguistic diversity has shaped regional identities, which
can affect political movements and economic development strategies.
Impact of Global Trends and Geopolitics:
1. Globalization: Globalization has opened up opportunities for trade, investment, and
technological advancement, contributing to India's economic growth. It has also
exposed India to global economic fluctuations.
2. Technology Transfer: Global technological trends and innovation have influenced
India's IT and software services sector, making it a global leader.
3. Geopolitical Relationships: India's relationships with neighbouring countries and
global powers have had implications for its security, trade, and regional influence.
4. Climate Change: Global climate change trends have affected India's vulnerability to
natural disasters and the need for sustainable development practices.
5. Global Health: Global health crises, like the COVID-19 pandemic, have highlighted
the importance of international collaboration and healthcare infrastructure.
6. Trade and International Markets: India's participation in international trade and
markets has both opportunities and challenges, impacting sectors like agriculture and
manufacturing.
The future trajectory of India's socioeconomic development will be shaped by a
multitude of emerging trends, challenges, and opportunities which are as follows:
Emerging Trends:
1. Digital Transformation: India is expected to continue its digital transformation,
driven by increasing internet penetration, smartphone usage, and digital innovation.
This presents opportunities for e-commerce, digital services, and fintech.
2. Sustainable Development: There's a growing awareness of environmental
sustainability. India is likely to focus more on renewable energy, sustainable
agriculture, and eco-friendly urban planning to address climate change challenges.
 3. Urbanization: Rapid urbanization will continue, posing challenges related to
infrastructure, housing, and urban services. However, well-planned urban
development can also spur economic growth.
4. Aging Population: India's demographic transition will lead to a larger aging
population. Policymakers will need to address healthcare, pension, and social support
systems to cater to the elderly.
5. Skill Development: Upskilling and reskilling will be crucial as automation and
artificial intelligence reshape the job market. India has an opportunity to become a
global talent hub.
6. Renewed Manufacturing: India may witness a revival of its manufacturing sector,
driven by initiatives like "Make in India." This can generate jobs and boost exports.
Challenges:
1. Income Inequality: Reducing income inequality remains a significant challenge.
Addressing this will require equitable economic policies and improved access to
education and healthcare.
2. Environmental Degradation: Managing environmental degradation, air and water
pollution, and resource sustainability is critical for long-term development.
3. Healthcare Infrastructure: Strengthening healthcare infrastructure, as highlighted
by the COVID-19 pandemic, is essential to ensure public health resilience.
4. Agricultural Reforms: Agricultural reforms are needed to increase productivity,
reduce farmer distress, and ensure food security.
5. Gender Inequality: Eliminating gender disparities in education, employment, and
social roles will be crucial for sustainable development.
Opportunities:
1. Startup Ecosystem: India's thriving startup ecosystem presents opportunities for
innovation, job creation, and economic growth, particularly in technology-driven
sectors.
2. Renewable Energy: Investing in renewable energy can boost economic growth,
create jobs, and address environmental concerns.
3. Smart Cities: Developing smart cities with sustainable urban planning can improve
living standards and promote economic development.
4. Manufacturing Hub: India has the potential to become a global manufacturing hub,
attracting foreign investment and boosting exports.
5. Global Trade: Expanding trade relations with emerging markets can open new export
avenues and diversify India's trade portfolio.
6. Skill Development: Focusing on skill development can enhance the employability of
the workforce and foster entrepreneurship.
 7. Healthcare Innovation: Investments in healthcare innovation, pharmaceuticals, and
biotechnology can position India as a global healthcare leader.
The key findings of the research on developmental paradoxes in India's journey are as
follows:
1. Complexity of Development: India's development experience is marked by a
complex interplay of progress and persistent challenges in various domains, including
economic growth, social development, and environmental sustainability.
2. Multifaceted Factors: These paradoxes are influenced by a myriad of factors,
including historical legacies, political choices, economic policies, social norms,
cultural diversity, and global trends.
3. Inequality: Income and opportunity disparities, often rooted in historical and social
factors, continue to be a major challenge despite economic growth and poverty
reduction efforts.
4. Social Issues: Gender inequality, caste-based discrimination, and communal tensions
are among the social issues that coexist with advancements in areas like education and
healthcare.
5. Urban-Rural Divide: Rapid urbanization has brought about economic growth but
also led to the proliferation of slums and infrastructure challenges, highlighting the
need for inclusive urban planning.
6. Environmental Concerns: While India has shown environmental awareness and
progress, it faces significant pollution and sustainability challenges as
industrialization and urbanization expand.
7. Global Influence: Globalization and geopolitics have a substantial impact on India's
development, presenting both opportunities and challenges in trade, technology, and
climate change.
The significance of understanding developmental paradoxes in India's journey is
profound and carries broader implications for developmental studies and policy:
1. Policy Formulation: Understanding these paradoxes is essential for policymakers. It
highlights the need for nuanced, context-specific policies that address both triumphs
and challenges, ensuring a balanced approach to development.
2. Targeted Interventions: Policymakers can use this understanding to target
interventions at vulnerable and marginalized groups, addressing the root causes of
disparities and inequities.
3. Lessons for Other Nations: India's developmental journey serves as a case study for
other developing countries facing similar complexities. The insights gained can
inform strategies in various global contexts.
4. Research and Innovation: The study of developmental paradoxes generates
opportunities for research and innovation in fields such as economics, sociology,
political science, and public policy.
 5. Global Development Agenda: India's experiences influence the global development
agenda. Its challenges and successes shape discussions on issues like inequality,
sustainable development, and gender empowerment in international forums.
6. Policy Evaluation: Understanding these paradoxes allows for better evaluation of the
effectiveness of policies and programs, facilitating evidence-based decision-making.
7. Inclusive Development: Recognizing developmental paradoxes reinforces the
importance of inclusive development, where the benefits of growth and progress reach
all segments of society.
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 WHITHER SATYAGRAHA?---A CONTEMPORARY PERSPECTIVE
Aparna
Abstract
Gandhi‟s concept of Satyagraha is an exceptional and novel way to resist evil. The main
function of a Satyagraha is not to injure the enemy by any means. It is an appeal to the enemy
either through reason or by a gentle rational argument. It is something like a sacrifice of the
self. It has two positive features, viz., it showers blessings on those who practice it and
secondly, it blesses those individuals against whom Satyagraha is practiced. But the concept
of Satyagraha, in spite of its immense potential for the resolution of conflicts, has not been
completely explored. Its nonviolent beliefs and values have not been thrashed out in totality.
In light of above argument, this article provides insights on Satyagraha's ability to resolve
peacefully potentially violent conflicts in various cases and conditions. The article meets the
need to explicitly clarify the way in which Satyagraha, as a technique of conflict
management, can be used in practice.
Keywords--- Satyagraha, Truth, Non-violence, Gandhiji, Conflicts etc.
Satya(truth) + Graha (insistence, firmness); Gandhi called it Truth-force or Soul-
force. Its main elements, Truth and Nonviolence, are inter-related as Ends and Means.
Satyagraha aims not at victory in the narrow sense but a relentless search for truth. It is
variously described as 'Nonviolent Resistance', 'Nonviolent Direct Action, 'Militant
Nonviolence', etc. But Gandhi distinguished it from 'Passive Resistance'. It is applicable for
all situations: from inter-personal to the group and national and international conflicts, from
micro-to macro-level conflicts. But its fundamental unit is the Individual. Also, training for
all kinds of Satyagraha begins with peaceful solution of small interpersonal conflicts.
Gandhi's Satyagrahi is an altruistic but a practical idealist, and an irrepressible optimist grows
from truth to truth and believes that "The true source of right is duty." Satyagraha is actually
ethical because his object is to convert, not to coerce, the wrongdoer. It aims at a
restructuring of the opposing elements to achieve a situation which is satisfactory to both the
original opposing antagonists; it seeks to liquidate antagonisms but not the antagonists
themselves. Nobody is out of the reach of a Satyagrahi's appeals especially if one's goodwill
and willingness to suffer for truth are clearly demonstrated. Though same general principles
of Satyagraha apply in various conflict situations for their resolution. However, each category
of conflict has characteristics specific to it and hence may also require an approach more
specific to it.
Interpersonal Conflicts
Satyagraha in such situations depends on the degree to which its values have been
internalized rather than on a conscious adoption of tactics. Gandhi advised that "one should
ceaselessly strive to realize Ahimsa in every walk of life and in a crisis act in a manner that is
most natural to him." Nonviolence is based on the point that nobody is unjust and evil in his
own eyes and hence it is unjust to hate him. He may be mistaken. The spirit of justice dwells
in our opponent, a person like us, as in us. It is in personal relationships that we can start
practicing nonviolence. In most conflicts both parties want to dominate. Often this is born of
fear or insecurity. Hence, nonviolence aims never to harm the opponent or impose a solution
on him but to help both parties to a more secure, creative and truthful relationship.
Satyagrahis cannot adopt rigid attitudes but while hoping to win over the opponent should be
willing to change their own attitudes as the issues and underlying causes become clearer.
When interpersonal conflicts arise, whether between parties having similar or
differing levels of authority, the usual ways of resolving these are either authoritarian ―
parties try to impose their will on each other ― or permissive―one of the parties gives in.
The former may produce resentment and hostility in the loser, require heavy enforcement,
foster dependence and submission out of fear and make the winner feel guilty. The latter may
foster feeling of guilt and helplessness in the loser and lack of respect for the loser in the
winner. In either case, those without power tend to cope by retaliation, dishonesty,
submission, regression or rebelling. Where parties are balanced in power, stalemate is the
normal result. Only cooperative approach of Satyagraha avoids such negative outcomes. In it,
one minds one's own behaviour more than the opponent's and tries to grasp the opponent's
viewpoint. Where there is apparent collision of values or beliefs, one must be a model for
one's own value system and try to become more accepting of the different value systems. It is
through success in interpersonal conflicts that one progresses in theory and practice of
Satyagraha.
Legal Disputes
The legal system is the primary institutional solution to conflict resolution among
individuals or groups. Unlike Gandhi's Satyagraha which, based on the Indian tradition,
stresses dialogue, mediation and compromise and de-emphasizes overt clashes, victories and
defeats, the Western approach stresses 'legal' resolution of conflicts involving articulation and
confrontation of alternatives/opposites and victory of one over the other. The parties
generally interact through professional lawyers. Gandhi, himself a lawyer, saw lawyers as
mediators rather than mere conductors of legal proceedings. Talking of his first case which
took him to South Africa and which he helped resolve out-of-court through an independent
arbitrator and a time schedule for settling the agreed upon debts, he said: "I became disgusted
with the profession. As lawyers, the counsels on both sides were bound to rake up points of
law in support of their clients. The winning party never recovers all the costs. I felt it was my
duty to befriend both parties and bring them together.‖ Courts are the means of solving those
conflicts that nevertheless still occur. Even so, where courts can be avoided they should be,
because satisfaction of both parties cannot come from defeat of one of them. Only the
antagonists themselves can be parties to the dialectic out of which Truth and justice emerge.
The courts may not be even doing their intended job a common perception. Hence, in the
absence of alternative effective modes of resolving disputes, disputants may resort to
violence, avoidance or 'lumping-it'. As it is, many traditional forms of dispute settlement
mechanisms have disappeared from our urbanized society, e.g., respected elders, trusted
priests, village leaders. The proposal of 'community justice centres', even though seeking
accommodation rather than conversion, comes closer to the Gandhian ideal.
The case of Satyagrahis arraigned in a court arising out of civil disobedience against a
law seen as immoral falls in a different category. Because of the basically law-abiding nature
of Satyagrahis, they as a rule, voluntarily submit to arrest, do not seek bail, avoid lawyers and
willingly accept the legally laid down consequences for such a breach. In fact Gandhi even
saw benefits in incarceration due to Satyagraha.
Industrial Conflicts
Conflicts within industry that often lead to strikes have economic or social
determinants, e.g. wages, management policies, employee-employer relations and feeling of
powerlessness in employees. Industrial disputes must have as their outcome a continued
viable modus vivendi between management and employees. Gandhi believed that for
avoiding industrial disputes, labour should have the same status and dignity as capital.
Employees being co-owners in industry, should have the same access to the transaction of the
mills as the shareholders. He wanted the workers to be organized. Once this has come about
through nonviolent means of Satyagraha, the 'owners' will not drive the labour to strike but
will embrace them as partners. But this calls for patience, restraint, discipline, unity and faith
in the organization. For good relations, neither side should have the power to dominate.
Gandhi believed that to a large extent, such domination rests on the acquiescence of the
oppressed. Satyagrahis must fight what they see as injustice at all costs firmly. Gandhi
stressed on honesty in this context. But the Gandhian technique also provides for
reconciliation and a shifting of the position as the perception of truth alters. Mediators may
help by forcing the parties, including Satyagrahis, to get a clearer realization of truth.
If all else failed, Gandhi noted that "strikes are an inherent right of the working men
but must be considered a crime immediately the capitalists accept the principle of
arbitration." But STRIKES (= nonviolent non-co-operation with employers) may be resorted
to only after all legitimate means of settling the dispute ―moral appeals to employers'
conscience, offer of voluntary arbitration etc.―have been tried. During the 1918 Mill strike
which Gandhi led, he wanted answers to the following questions for deciding the sought-after
wage increases: (a) Wage increase necessary for the labour to lead a simple but contented
life; and (b) Can the mills give this increase? If not, how much can they afford? He laid down
some general principles for the conduct of overt disputes with the management e.g. Workers
and their leaders (among whom there should be perfect understanding) should not exaggerate
demands and be ready for correction if convinced by the opponent. Strikes should be resorted
to as the last weapon if negotiation, reconciliation and arbitration have failed. During strike,
labour should remain ready for settlement or arbitration. Labour must remain nonviolent even
under provocation and bear no ill-will towards employers. Strikers should, out of self-respect,
not rely on alms, public funds or union funds but find any available alternative work to
maintain them. Strikers, as Satyagrahis, must not submit before force or hardship. Strikers
should be truthful, courageous, just, free from hatred or malice and ready for voluntary work
with faith in God.
In group conflict, action to be taken before adoption of Satyagraha includes impartial
analysis of the conflict and of essential interests common between the opponents, definition
of reasonable long-range aims which the opponents could agree to and their precise
understanding by them, and in case of one party refusing to accept the so defined aims, an
attempt at compromise by accepting non-essential changes. Gandhi claimed that Civil
Disobedience could be used as a technique for the redress of local wrongs or to rouse local
consciousness or conscience but alone it could never be used in a general cause, such as for
'independence'. For Civil Disobedience, the issue must be definite and capable of being
clearly understood and within the power of the opponent to yield. For general and large
nonviolent causes or campaigns, Constructive Programme/Work becomes a key weapon, and
perhaps such campaigns are not fully nonviolent unless accompanied by some constructive
activity. Constructive work is only the other side of mass Satyagraha and essential to its
conduct. Nonviolence, to be creative, can never express itself in mere resistance. Satyagrahi
is at least a reformer and potentially a revolutionary who presses every conflict into the
service of humanity. In campaign against war or nuclear armament, the constructive work
could take the form of education of public opinion and building up of cadres for a movement.
Gandhi saw that any oppression or exploitation ― political, economic, racial or sexist ―rests
to a large extent on the acquiescence of the exploited.
Satyagraha against the State: Civil Disobedience
In the political field, nonviolent social struggles generally consist in opposing 'evil' in
the shape of unjust laws, i.e., Satyagraha takes the form of Civil Disobedience (or
Resistance). Gandhi believed that the seeming breaking of a law is really not so, provided
that (a) a higher law, that of the conscience, is followed; (b) the law is broken non-violently;
and (c) the violator is happily prepared to pay full penalty for violation. Gandhi emphasized
that to be 'civil', disobedience must be sincere, respectful, restrained, never defiant, must be
based on some well-understood principle, must not be capricious and above all must have no
ill-will or hatred behind it. Here too, a Satyagrahi exhausts all other means before he resorts
to Satyagraha. He remains ready for negotiations, which may, however, never come about for
no fault of the Satyagrahi. He will then appeal to public opinion, educate public opinion, state
his case calmly and coolly before everybody who wants to listen to him. And only then resort
to Satyagraha. The moral pressure and public opinion paves the way for the possibility of
conversion.
Gandhi believed in the state authority in a democratic society. Here, Civil
Disobedience is Satyagraha only if carried out openly. One had a duty to obey laws except
those which are contrary to the conscience or cause tangible harm to people's welfare. Under
Satyagraha, changes of unacceptable laws should be aimed at through conversion of the
majority of the people and the lawmakers. The state too has a right to stand by its laws and to
punish the civil resisters.
Every law gives the subject two alternatives ―to obey the law itself ('primary'
sanction) or accept the ordained penalty ('secondary' sanction). Hence, Gandhi said: "Civil
Disobedience is the purest form of constitutional agitation." Obviously, 'criminal'
disobedience has no place in Satyagraha. In a democratic state, only 'defensive' civil
disobedience ―involuntary or reluctant nonviolent disobedience of such laws as are in
themselves bad and obedience to which would be inconsistent with one's self-respect or
human dignity―may be resorted to. Aggressive, assertive or offensive civil disobedience",
i.e., nonviolent, willful disobedience of laws of the state, whose breach does not involve
moral turpitude and which is undertaken as a revolt against state, is resorted to where the
state is corrupt, repressive or dominated by an imperialist power.
Summing up, progressive steps in a civil disobedience Satyagraha could be:
negotiation, arbitration and exhaustion of all established channels, preparation for group
action, agitation such as propaganda, marches, etc, an ultimatum to the opponent if no
agreement is reached, economic boycott and strikes, non co-operation, non-payment of taxes,
boycott of public institutions, civil disobedience, usurping the government's functions, and
parallel government.
Inter-nation Conflicts
In relation to wars, Gandhi said: A Satyagrahi "fights" by engaging in a "war without
weapons", aiming at the conversion of the opponent. Modern War technology, particularly
nuclear weapons, tends to make the concept of 'defence' obsolete. The only remedy is to
eliminate the source of conflicts that would lead a nation to the use of arms. This approach
relies on conciliation, unilateral steps towards disarmament and a truth-seeking foreign policy
backed up with 'civilian defence' if an invasion should nevertheless occur.
Gandhi saw that for a less armed world some nation will have to disarm herself and
take large risks. In the present political state, complete unilateral disarmament, Gandhi's
ideal, may not be practical but a graduated and reciprocated initiative could give a productive
start. Since armaments are largely controlled by economic factors, Gandhi said that real
disarmament cannot come unless the nations of the world cease to exploit one another.
Gandhi's ideal society would aim to resolve international conflicts by helping its neighbours
alleviate their economic problems and try to remain friendly with them. It would not exploit
any other nation. Gandhi's definition of exploitation encompasses the belief that he who
claims as his own more than the minimum that is really necessary for him is guilty of theft. If
simple help is not adequate, we must invite our neighbours to come and share our resources.
Civilian defence concedes the physical taking over of the country (though Gandhi also did
not oppose the idea of a 'living wall' at the border to stop the invading army) substituting
political struggle for aggressive war. The aggressor becomes akin to a domestic tyrant and
civil disobedience and non-co-operation become the methods of fight.
Gandhi clarified that a state can be administered on a nonviolent basis if the vast
majority of the people are nonviolent. If a nonviolent society were attacked, according to
Gandhi it has two options i.e. to yield possession but not cooperate with the aggressor by the
people who have been trained in the nonviolent way. They would offer themselves as fodder
for the aggressor's cannon. The second way could be effective only if undertaken by a
community of true Satyagrahis who "by laying down their arms they feel courageous and
brave" and it was this unalloyed self-suffering which was the truest form of self-defence
which knows no surrender. The aggressor would soon realize that it would not be paying to
punish the other party and his will could not be imposed in that way. He claimed if there is no
danger of being killed yourself by those you slay, you cannot go on killing defenceless and
unprotesting people endlessly. You must down your gun in self-disgust.
Answering his critics, Gandhi said: "Everybody seems to start with the assumption
that the nonviolent method must be set down a failure unless he lives to enjoy the success
thereof." while this is not said of war. In Satyagraha more than in armed warfare, it may be
said that we find life by losing it. The essential nature in war is killing. Gandhi reminds all
that war demoralizes those who are trained for it. It brutalizes men of naturally gentle nature.
Even if the nonviolent of a country remain a "hopeless minority" and cannot wean masses
from war, they must still live nonviolence in all its completeness and refuse to participate in
war. Gandhi wanted the individual to play the role at two levels. First, to actively non
cooperate with the warring state, whether own or an outside aggressor merely to refuse
military service is not enough. Those who are not on the register of military service are
equally participating in the crime if they support the state otherwise. Second, the hardcore
Satyagrahis should lead the masses so that even common people would ultimately begin to
subscribe inwardly to nonviolence as a faith.
In view of above arguments it is crystal clear that Satyagraha will remain relevant as
long as human societies exist. The only question is whether we as citizens are able to grasp its
essence, apply it in our own lives, and live up to its ideals.
References
 Chadha, Yogesh (1997). Rediscovering Gandhi. UK: Random House
 Champeon, Kenneth (2003). The Case of Forbearance: Buddhism and nonviolence.
 Gupta, P. K. (2008). Gandhian Satyagraha and Non-Violent Struggle. Swastika
Publication
 Iyer, Raghavan (1973). The Moral and Political thought of Mahatma Gandhi. Oxford:
Oxford University Press.
 Krishnan, Anita (2008). Gandhian Satyagraha in South Africa. Alfa Publications
 Phelps, Dr. Katreine (2000). Modern Satyagraha. Boston: Boston University Press.
 Reedy, E.S. (1991). Are Gandhiji‟s Idea Relevant in a New South Africa. Los Angels.
 Richard, Glyn (1991). The Philosophy of Gandhi. Atlantic Highlands: Humanities
Press International Inc.
 Subbareddy, S. D. (2008). Satyagraha: It‘s Relevance to the Present-Day World.
Journal of Gandhian Studies. New Delhi: National Gandhi Museum.
 Terchek, Ronald J. (1998). Gandhi: Struggling for Autonomy. Rowman & Littlefield
Publication.
 LIST OF CONTRIBUTORS

Ashu Pasricha, Associate Professor, Chairperson & Honorary Director Gandhi Bhawan,
Department of Gandhian and Peace Studies, Panjab University, Chandigarh
Sumit, Research Scholar, Department of Defence and National Security Studies, Panjab
University, Chandigarh
Seema Malhotra, Guest Faculty, Department of Gandhian and Peace Studies, Panjab
University, Chandigarh
Kiran Bala, Guest Faculty, Department of Gandhian and Peace Studies, Panjab University,
Chandigarh
Sunil Kumar, Assistant Professor, Department of Finance & Business Economics, University of
Delhi, South Campus, Arts Faculty Building, Benito Juarez Marg,, Dhaula Kuan, New
Delhi
Pinki, Assistant Professor, Department of Political Science, Hindu Girls College, Jagadhri,
Haryana
Seema Thakur, Guest Faculty, Department of Gandhian and Peace Studies, Panjab University,
Chandigarh
Parishrut Jassal, Research Scholar, Department of Gandhian and Peace Studies, Panjab
University, Chandigarh
Ghanshyam Dev, Associate professor, HOD, Department of Political Science, DAV College,
Chandigarh
Ravinder Chauhan, Associate Professor, Govt Degree College Theog, Shimla
Ranjit Kaur, Guest Faculty, Department of Gandhian and Peace Studies, Panjab University,
Chandigarh
Kusum Solanky, Guest Faculty, Department of Gandhian and Peace Studies, Panjab University,
Chandigarh
Suyasha Singh Isser, Assistant Professor, Amity University, Noida, (Uttar Pradesh)
Arushi Puri, Research Scholar (JRF), Fashion & Lifestyle Technology, University Institute of
Fashion Technology & Vocational Development, Panjab University, Chandigarh
Prabhdip Brar, Assistant Professor, University Institute of Fashion Technology
&vocational Development, Panjab
Pratishtha, Research Scholar, Department-Cum-Center for Women Studies and Development,
Panjab University, Chandigarh
Simran Kaur, Associate Professor, Department of Evening Studies, Panjab University,
Chandigarh
Supreet Kaur, Associate Professor, Education, USOL, Panjab University, Chandigarh
Pratima Malik, Research Scholar, Education, USOL, Panjab University, Chandigarh
Rohit Bhota, Research Scholar, Department of Gandhian and Peace Studies, Panjab University,
Chandigarh
Vijayetta Sharma, Manav Rachna International Institute of Research and Development,
Faridabad, Haryana
Vipul Batra, Research Scholar, Department of Gandhian and Peace Studies, Panjab University,
Chandigarh
Meenu Sharma, Research Scholar, Department of Gandhian and Peace Studies, Panjab
University, Chandigarh
Krishan Kumar, Assistant Professor, Department of Human Rights, DAV College for Girls,
Yamunanagar
Neeraj, Research Scholar, Department of Gandhian and Peace Studies, Panjab University,
Chandigarh
Parveen Kumar, Research Scholar, Department of Gandhian and Peace Studies, Panjab
University, Chandigarh
Pritika Sharma, Department of Economics, Panjab University, Chandigarh
Aparna, Research Scholar, Panjab University, Chandigarh